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ADVERTISEMENT 


Valuable Musical Work, published and sold at New York by Robin¬ 
son , Pratt and Co., and by Collins , Keese and Co.; Philadelphia , by 

Crrigg and Elliottand by Booksellers generally throughout the United 

States. 

MASON’S SACRED HARP, or Beauties op Church Music, a new 
Collection of Psalm and Hymn Tunes, Anthems, Set Pieces, Sacred Songs, 
Scripture Sentences, and Chants, old, new, and original: including many 
new and beautiful Themes from the most eminent Composers of ancient and 
modem times; arranged as Psalmody, expressly for this work. 360 pages, 
stereotyped on round notes. Well printed on fine paper—neatly and durably 
bound in half morocco. 

“ Mason’s Sacred Harp,” has been published with reference to supplying 
a work suited, as well to the lover of devotional song, as to the man of musi¬ 
cal science—a standard book for churches of all denominations, singing 
schools, musical societies, &c. 

No one man has done so much for church music in tho United States, as 
Lowell Mason, Professor in the Boston Academy of Music. He has pub¬ 
lished the Boston Handel and Haydn Collection, the Choir, Lyra Sacra, Cho¬ 
ral Harmony, the Boston Academy’s Collection, &c., and more recently the 
Sacred Harp. Mason’s various collections have all been pre-eminently po¬ 
pular and useful in the estimation of men of science and taste, both in Europe 
and America. The Sacred Harp is the author’s last work, and it contains 
the beauties of his other books, with new music. It is a volume of “gems in 
melody and harmony,” and may justly be called the beauties of church mu¬ 
sic. 

The introductory rules, or elements of vocal music, are on the inductive 
method of instruction—very clear, simple, and much more full and complete 
then in any other similar work. 

No alteration will be made in this collection. It being a permanent stere¬ 
otype form, all successive editions will be perfectly alike. Singers will not 
be subjected to the inconvenience, so often complained of, occasioned by so 
frequent alterations in the different editions of many music books. 

PATENT NOTE EDITION.—An abridged edition of Mason’s Sacred 
Harp, of 232 pages, (containing the most beautiful and useful tunes in the 
round note edition,) is published in patent notes expressly for the West and 
South, where the patent notes are generally used. 

MASON’S YOUNG MINSTREL, a new collection of Juvenile Songs, 
—with appropriate music—prepared for the Eclectic Series. 

The public have long demanded a new collection of Juvenile Music; and 
in obedience to this call, Mr. Mason, Professor in the Academy of Music, 
has prepared the “ Young Minstrel.” 

The work will be found peculiarly adapted to Juvenile Singing Schools, 
Common Schools, Families, and Sabbath Schools. The author has been 
careful to adopt nothing that would be decidedly of a direct immoral ten¬ 
dency, and he has most happily succeeded in combining pure moral sentiment 
with amusement. In the department of Juvenile Song it i9 believed to bo 
the most valuable and interesting one extant. 



ECLECTIC SERIES OE SCHOOL BOOKS 


The Eclectic Series has been undertaken by a few untiring laborers in 
the cause of education, for the purpose of furnishing a complete, uniform and 
improved set of school books, commencing with the alphabet. The books are 
commended by intelligent teachers. Upwards of Two Hundred Thousand 
copies have been published during the few months they have been beforo the 
public. 


ARITHMETICAL COURSE. 

RAY’S ECLECTIC ARITHMETIC, on the inductive and analytic me¬ 
thods of instruction. Designed for common schools and academies. By 
Joseph Ray, Professor of Mathematics in Woodward College, and late 
Teacher of Arithmetic in that institution. Stereotyped. 

RAY’S LITTLE ARITHMETIC, containing intellectual exercises for 
young beginners, and designed to precede the “Eclectic Arithmetic.” 
Prepared expressly for the Eclectic Series. 

RAY’S TABLES AND RULES IN ARITHMETIC. For young child¬ 
ren. Prepared for the Eclectic Series. Stereotyped. 

This system of Arithmetic is the result of many years’ labor which the au¬ 
thor entered upon (in compliance with the earnest solicitation of many friends 
of education,) with a view of preparing a standard work, which would justify 
general use in schools. The effort has proved completely successful. The 
ease and rapidity with which even very young pupils can learn arithmetic 
from these books is highly gratifying. The author is a practical, ingenious 
and successful teacher. He has instructed children and youth of all ages and 
grades; and well knows what a school book ought to be. 

FOR READING COURSE SEE BACK COVER. 

MANSFIELD’S POLITICAL GRAMMAR. The Political Grammar 
of the United States; or a complete view of the Theory and Practice of 
of the General and State Governments, with the relations between them, 
dedicated to the Young Men of the United States, by Edward D. Mans¬ 
field, Counsellor at Law. New edition: improved by the. addition of an 
appendix of Questions, thus better adapting it for use in schools. Prepared 
for the Eclectic Series. 

This valuable work is introduced in many of our schools and colleges, and 
is highly commended for the clear and lucid manner in which the sub¬ 
jects are treated. A work of this kind has been long wanted, and we are 
pleased with the favor which the book has already received. 

THE MORAL INSTRUCTOR, By Catharine E. Beecher. Prepared for 
the Eclectic Series. 

Much has been said on the importance of Moral Education , and it is one 
of the most favorable signs of the limes that a work of this kind has been so 
loudly called for by our intelligent teachers. By the urgent request of many 
active friends of education, the author was induced to engage in this under¬ 
taking. The testimonies to it$ worth already received are flattering, and it is 
hoped that it will find a place in most of the schools of our country. 

The rapid sale of the first edition of the “ Moral Instructor,” and the 
heavy demand for this second edition have induced the publishers to have it 
stereotyped immediately. A new edition, stereotyped, will be issued with 
the utmost despatch. After which it will not be subject to alteration. 



MORAL INSTRUCTOR 


FOR 

SCHOOLS AND FAMILIES: 


CONTAINING 


LESSONS ON THE DUTIES OF LIFE, 


ARRANGED FOR STUDY AND RECITATION 


ALSO, DESIGNED AS A 


READING BOOK FOR SCHOOLS. 


*-^- 

BY CATHARINE E. BEECHER, 

LATE PRINCIPAL OF THE FEMALE SEMINARY, HARTFORD. 


PREPARED FOR THE ECLECTIC SERIES. 


REVISED AND IMPROVED STEREOTYPE EDITION 


CINCINNATI. 

PUBLISHED BY TRUMAN AND SMITH. 

1838 . 








TESTIMONIALS. 


Miss Beecher’s work, entitled the “ Moral Instuctor,” we have exam¬ 
ined in manuscript sufficiently to understand the plan and general style of 
execution. We believe it calculated to meet that great deficiency in school 
"education, a system of Moral Instruction so arranged that it can become 
a regular study , and that the work is executed in an able and judicious 
manner. 

We recommend it to the notice of parents, teachers, school committees and 
all those interested.in education. 

■ C. E. Stowe, Professor in Lane Seminary. 

W. {i. McGuffey, President of Cincinnati College. 

I have read severli^ehapters of Miss Beecher’s work, entitled w Moral 
Instruction for Schools,” with a pleasure which I have never failed to 
derive from any of the productions of the same pen. There are very few 
children who would not consider it a pleasure to read the work. 

John T. Brooks, Rector of Chnst Church , Cincinnati. 

I have seldom examined a new school book with so much pleasure as the 
“ Moral Instructor,” by Miss Catharine Beecher. Its design, to cultivate 
the moral feelings, to educate the principles, and to form the manners of 
children, is too important to receive the simple approval, or the transient con¬ 
sideration of parents and teachers. Clear, accurate, comprehensive and 
systematic instruction of this character, should be given in all the schools of 
ihc United States. The work is well executed—decidedly a happy effort of 
one of Nature’s favorite and appointed guardians for the young. The selec¬ 
tion of subjects—the views presented—the style of composition, with the 
scriptural references, must bet apparent excellencies to all. Eminently qual¬ 
ified teachers alone, can be regarded of equal value, in the great work of 
education, to such manuals as this. It will be introduced into the prepar¬ 
atory department of the Collegiate Institute. B. F. F trnsworth, 

President of the Collegiate Institute of Louisville , Ky. 

It carefully excludes every thing that would interfere with the distinguish¬ 
ing views of the various evangelical denominations, while it secures all that 
is essential to a course of moral instruction. I think it will be found pecu¬ 
liarly useful to the young, and may be introduced into all our schools with 
permanent advantage to pupils. Its definitions are accurate, and its illustra¬ 
tions at once simple and conclusive. Samuel W. Lynd, 

Pastor of the Sixth Street Baptist Churchy Cincinnati . 

Miss Beecher's “Moral Instructor ,” for the use of Schools. 

From the examination which I have been able to make of this work, I can 
safely, and will cheerfully, recommend it to the public. The manner is 
such as will be interesting to those for whom it is intended, and the inatter 
such as should always be presented to the youthful mind. 

It surely will be a valuable acquisition to the teacher and scholar, and also 
of great value in family government and instruction. With these views, I 
can but wish the greatest success to the proposed work. 

E. W. Sehon, Pastor of the Methodist 

Episcopal Church, Western charge , Cin. 

Entered according to act of Congress, in the year 1838, 

BY TRUMAN AND SMITH, 

In the Clerk’s office, of the District Court of Ohiq. 


STEREOTYPED BY OLEZEN AND SHEPARD. 








PREFACE 


TO THE SEC O If D EDITION. 


All reflecting persons admit the importance of giving moral 
and religious instruction to children. But many teachers and 
many parents do not feel qualified to communicate such in¬ 
structions, and when they are prepared by knowledge, reflec¬ 
tion, and fluency of speech, they lack, in some cases, the time, 
and in others, the inclination. And often when such instruc¬ 
tions are given verbally, by parents or teachers, they find that 
children will not listen, or speedily forget. 

All children need a regular and systematic course of in¬ 
struction, in reference to all their duties and obligations to 
God, to themselves, and to their fellow creatures. To meet 
this want, a book is required, which shall be used for daily 
study and recitation, just like a Grammar or Geography. 
Ought not children to study their duties as carefully as they 
do Grammar and Geography? 

But in planning such a work, the writer encountered many 
more difficulties than those would imagine, who have not 
learned by experience, how much easier it is to discover when 
a book for children is wrong, than it is to make it right. Few 
who write for mature minds, are aware of the difficulty of 
changing style, subjects, and modes of illustration, in order to 
interest and instruct children. 

How shall a work on ethics be made interesting to children? 
How shall topics, which in all other works, are spread over 
octavos, be condensed to the limited dimension of a popular 
school book? How shall the clashing theories of ethical wri¬ 
ters, be so met or evaded, as not to enlist committed partisans 
against such a work? How shall those points in theology, 
which must necessarily be introduced, and at a period when 
there is so much sensitiveness on such topics, be so adjusted 
as not to give alarm or offence? How shall the peculiarities 
that divide parties and sects be avoided, and yet the most im¬ 
portant duties and motives be presented? 

An attempt has been made in this work to surmount the dif¬ 
ficulties suggested in these queries. The rapid sale of the 
first edition, and the great satisfaction expressed by teachers 




X 


PREFACE. 


who have introduced the work into their schools, deepen the 
conviction that a work of the kind was greatly needed, and 
encourage the author to hope that she may have succeeded, 
better than she feared might be the case. 

After attentively and carefully considering the extensive 
and minute criticisms with which various friends had favored 
her, the writer has prepared this second edition. One chapter 
has been added, several have been re-written, and various in¬ 
accuracies (occasioned by a first attempt to write for children, 
and in a colloquial style) have been rectified. 

This volume is mainly confined to moral instruction, because 
many parents will allow their children to receive such in¬ 
structions who would object to the introduction of religious 
topics generally into common schools. 

The Bible Lessons in this work can be used for daily reci¬ 
tation, or be reserved as a Sunday lesson. Competent teach¬ 
ers will use this work as a kind of text book, furnishing topics 
for farther discussion and illustration. If children should be 
encouraged to converse with their teachers, and other anec¬ 
dotes and illustrations should be furnished, both by teachers 
and pupils, the interest and benefit of the study will be great¬ 
ly increased. 


TO THOSE FOR WHOM THIS BOOK IS WRITTEN. 


My Dear Young Friends: 

There is nothing more interesting to the writer'of'this book, 
than the happiness of the young. I have spent many years 
in studying the best ways to make them useful and happy, 
and I seldom see their fair and smiling faces, without wishing 
I could do something for their good. 

I tell you this, because we always feel more interested in 
reading a book if it is written by a friend; and when you 
know how much interest is felt by the writer, in all young 
persons, I hope you will consider her as your friend. 

I have illustrated the instruction of this book by anecdotes, 
because I think it will prove not only more interesting, but 
more useful. 

I have in reserve many more stories, which will be intro¬ 
duced into two other books, which I intend to prepare for you 
very soon. 

I hope you will like this first book so well, thai you will 
wish to read the other two when they are done. 

I am truly your friend, 

CATHARINE E. BEECHER. 


CONTENTS 


LESSON. 

1. —Reasons for believing that the Bible is true 

2. —Other reasons for believing that the Bible is true 

3. —On the duty of Loving God - 

4. —Reasons for Loving and Obeying God 

5. —On Obedience to Parents - 
6—On Obedience to Teachers 

7. —On Obedience to the Laws 

8. —On Obedience to the Laws 

9. -—On Frankness and Sincerity 
1(J—On Lying - 
]].—On Honesty - 

12. —On Benevolence - 

13. —On Self-Denial - 

14. —On Magnanimity - 

15. —On ihe Duties of Subordination 

16. —On Industry and Economy 

17. —On Amusements - - - 

18. —On Order and System in employing 

19. —On Kindness to Animals - 

20. —On Purity of Mind - 

21. —On Cheerfulness in Tones and Manners 

22. —On Good Manners - 

23. —On Charity towards those we dislike 

24. —On Gossip and Tale Bearing 

25. —On the Care of Health 

26. —On the Care of Health 

27. —On Health—Food and Drink - 

28. —On Health and Exercise - 

29. —On Health—Cleanliness - 

30. —On Health—Diseases and Accidents 
Suggestions to Young Readers 
On the Management of Bad Childron 


Time and 


Property - 


PAGE. 

13 

21 

33 

43 

49 

57 

65 

70 

77 

85 

90 

99 

105 

114 

119 

126 

132 

140 

146 

148 

151 

153 

156 

159 

161 

163 

167 

171 

177 

180 

183 

184 












THE MORAL INSTRUCTOR 


LESSON I. 

Reasons for believing the Bible true , and given by God . 

1. A Little boy was one day told by his mother, that 
a certain thing was true, because it was in the Bible, 
which came from God. 46 Mother,” said the child, 44 how 
do we know that the Bible is true, and how do we know 
that it came from God?” 

2. The mother was silent for some time, and looked 
perplexed, as if she did not know how to answer the 
question. Why was she perplexed? 

3. It was because there were so many reasons, that 
she knew not where to begin, nor which of them to se¬ 
lect. She felt the same difficulty which any one would 
feel, if a child should ask, “how do we know that the 
book called Marshall’s Life of Washington, was written 
by Chief Justice Marshall; and how do we know that 
it is true?” 

4. We know that if Judge Marshall was not the au¬ 
thor of the book that bears his name, he would have de¬ 
nied it when it was first printed, and no one would have 
believed it. One very good reason then for believing 
that he wrote it, is, that it bears his name, he never de¬ 
nied the authorship, and every body believes that he 
wrote it. 

5. But how do we know that what he has written 
about Washington is true? We know it because if it 
had been false, every one who knew General Washing¬ 
ton would have contradicted it. One good reason then 
for believing Marshall’s life of Washington to be true is, 
that those who knew the history of Washington, never 
contradicted it. 


Questions .—What is said of a little boy and his mother? Why did she 
seem perplexed? How do we know that Judge Marshall wrote the Life of 
Washington? What reason is there for believing that it is true? 

2 




14 


MORAL INSTRUCTOR. 


Reasons for believing the Books of Moses. Impostors. 

6. The Bible is composed of a great many books, that 
were written by different men, at different times. The 
first five books in the Bible, called the Pentateuch, were 
written by Moses, more than three thousand years ago. 
He wrote the history and laws of the Jews, and that 
people preserved his books with great reverence and 
care. The books of Moses were first written with a 
pen, and the Jews were so careful to preserve them, that 
they counted every letter in every book, so that nothing 
should be either added or omitted. 

7. Now we know that Moses wrote these books, be¬ 
cause the Jews who lived when he did, all believed he 
wrote them, and their descendants have always believed 
it. And we know that what he wrote of their history 
and laws is true, because all those who lived at the time 
when Moses wrote the books, believed them. Nobody 
ever denied the truth of his history at the time it was 
written, nor for hundreds and thousands of years after. 
The first person that was ever known to question the 
truth of the books was an infidel who lived about two 
hundred years ago. 

8. There are some things that are believed when they 
are not true, because there is no way to prove that they 
are false. Thus some impostors pretend to work mira¬ 
cles in private, and ignorant persons sometimes believe 
them, because they have no means of detecting the im¬ 
position. But when a book is published with the au¬ 
thor’s name, and it contains the history and laws of a 
great nation, it is impossible that it should be universally 
believed, unless it were true. Nor would the person 
whose name appeared as the author, be considered so, 
unless he were the writer. If a person will prove that 
any book is true, and that it is written by the man whose 


Questions .—Of what does the Bible consist? Who wrote the first five 
books? What are they called? How long ago were they written? What 
did the Jews do to preserve them safely, and to prevent omission or addition 
to these books? How do we know that Moses wrote these books? How do 
we know them to be true? Why are some things believed that are not 
true? What example is given? What sort of a work could not be believed 
unless it was true? 







MORAL INSTRUCTOR. 


15 


Reasons for believing the other books of the Old Testament. 


name it bears, it will be seen that the books of Moses can 
be proved to be true and authentic in the same way.— 
There is as good evidence to prove the truth of these 
writings as there is to prove the truth of any book on 
earth. 

9. The other books of the Old Testament were writ¬ 
ten by other good men, and they also were preserved 
by the Jews with the greatest care. And there is the 
same reason for believing them to have been written 
by the men whose names they bear, and for believing 
them to be true, as there is for believing that the Penta¬ 
teuch is true, and that Moses wrote it. The reason is, 
that the people who lived when these books were writ¬ 
ten, believed them to be true, and no one, who had the 
means of knowing, ever denied it. This is the principal 
reason for believing that any book is true, and that it 
was written by the man whose name it bears. 

10. But another reason for believing the books of the 
Old Testament to be true is this: Jesus Christ when he 
came into this world read these books, and knew every 
thing respecting them, and he taught that they were true, 
and that they were from God. We know then, that 
there were no falsehoods in them, because Christ taught 
that they were true. 

11. But what do we mean by saying that the Bible 
came from God? We do not mean that it was written 
by God himself, nor that he gave the books of the Bible 
to certain men already written. But we mean, that 
God directed certain holy men to write the books of the 
Bible, and so guided them, that they wrote exactly what 
he chose to have written. This is the reason why the 
Bible is called the 44 word of God,” and the 44 will of God.” 


Questions —By whom were the other books of the Old Testament written? 
What is the reason for believing that these books were written by the men 
whose names they bear, and for believing them to be true? What is another 
reason for believing that the Old Testament is true? What do we not mean 
when we say that the Bible came from God? What do we mean? Why is 
the Bible called u the word and the will of God?” 





16 


MORAL INSTRUCTOR. 


Miracles are proofs that a man is sent by God. 

It consists entirely and only, of what he directed those 
holy men to write. 

12. But how do we know that Jesus Christ and the 
apostles and prophets, were sent by God and spoke and 
wrote his will? There are two ways by which we can 
know that a man is sent by God, and that he teaches ac¬ 
cording to his will. The first is by miracles , and the se¬ 
cond is by prophesy . 

13. Suppose a man should appear, who said that God 
had sent him to teach his will to mankind. .No one 
ought to believe him, simply because he said this. But 
suppose he should say “ God has sent me to teach his 
will, and I will prove it by working a miracle.” Sup¬ 
pose he should then command the earth to shake, and 
the heavens to thunder, and a great mountain to remove 
into the sea. Suppose as soon as he gave the command, 
that we should feel the earth trembling under our feet, 
and hear the thunder rolling through the skies, and see 
the mountain bowing and shaking until it should be mov¬ 
ed off’, with all its rocks and trees, and sunk into the sea. 
Every one who saw this miracle would say that the man 
was proved to be sent from God. For none but God 
could perform such miracles, and he would not do it un¬ 
less the man was authorized to teach his will. In this 
case, the man would be proved to be a messenger from 
God, by miracles, 

14. But a man could prove that he was sent of God 
by another method. Suppose a certain person should 
appear and claim that God sent him to teach his will.— 
Suppose he should then predict that a century hence, on 
the sixth of May, at 4 o’clock in the morning, a child 
should be born in Louisville, Kentucky, who should be¬ 
come very wise and very powerful; * that the English 
and French should unite together to conquer this coun¬ 
try; that this child should become the leader of the 


Questions .—What are the two ways by which we can know that a man is 
authorized by God to teach his will? What example is given to illustrate it? 
If you saw a man perform such a miracle, should you believe that God sent 
him to teach his will? What other example is given? 





Moral instructor. 


17 


Prophesy is a proof that a man is sent by God. 

American army, and should succeed in conquering all his 
enemies; and finally that he should become a king, and 
fix the seat of his government at Louisville. 

15. Suppose he should write such a prediction in a 
book, with certain instructions which he claimed that 
God directed him to give. If at the time appointed, such 
a child should be born, and all the predicted events should 
be fulfilled, the man would have proved that God sent 
him. For none but God can foretell such events, and 
God would not communicate such knowledge to a man, 
who would not teach according to his will. In such a 
case as this, a man would prove that he was sent of God, 
by prophesy . 

16. It was by both these methods that Jesus Christ, 
and the prophets and apostles proved that they were 
sent by God. They wrought miracles, and they fore¬ 
told events which none but God could know, and their 
miracles and prophesies are recorded in the Bible. 

17. But there are some persons who do not believe 
that the Bible is from God, nor that all of it is true. 
Such persons say, that the miracles recorded in it, were 
never wrought, and that the prophesies were not writ¬ 
ten before the events predicted. 

18. But in order to show how unreasonable it is to 
say such things, an illustration will be given. Suppose 
twelve boatmen in the city of Cincinnati, should unite 
to put an and to the Christian religion, and to introduce 
another in its place. In order to do this, they write four 
histories of a certain personage, who, they say, came 
from heaven, and lived more than thirty years in Cin¬ 
cinnati and its vicinity. They assert that this being had 
his birth announced by learned men, who guided by a 
star, came from France to worship him. They record 
that year after year, he wrought the most wonderful 
miracles in the streets and public places, that he raised 
the dead, gave sight to the blind, restored limbs to those 
who had lost them, healed the sick, and performed va- 

Questions .—In this last example how would the man prove that he was 
Bent by God to teach his will? What do those who disbelieve the Bible 
say of the miracles it records? How is this shown to be unreasonable.? 

2 * 





18 


MORAL INSTRUCTOR. 


Disbelievers in the Bible believe incredible things. 

rious other miracles before the eyes of great multitudes 
of the citizens. They record also that he was put to 
death, that he rose from the dead, and that he ascended 
up into heaven, in the presence of more than five hun¬ 
dred persons. 

19. These boatmen then teach, that all mankind must 
give up their own religion, and receive that which they 
claim was established by such miracles. Now suppose 
all this was false; that there was no such personage; and 
no such miracles wrought, and that every person in 
Cincinnati had the means of knowing that these histories 
were false. Would it not be a miracle if hundreds and 
thousands, in that very city should believe,' and change 
their religion and suffer and die in order to spread such 
falsehoods? Every child can see that such a thing 
would be impossible. No one would believe the boat¬ 
men who wrote stories which every body would know 
were false. 

20. But those who deny that the Bible is true, and 
say that the miracles it records were never performed, 
profess to believe such an improbable tale as the one just 
stated. The city of Jerusalem was much larger than 
Cincinnati, and was thronged with intelligent people 
from all parts of the world. Those who wrote the histo¬ 
ry of Christ were poor fishermen. And yet hundreds 
and thousands in Jerusalem believed all they wrote re¬ 
specting Christ, and their histories and doctrines were 
spread from Jerusalem all over the world, and 
nobody at that age ever denied that such miracles were 
wrought. And yet those who deny the truth of the 
Bible, say that no such person as Christ lived, and that 
no such miracles were wrought by him and his disciples, 
as are recorded in the New Testament. 

21. But any child can perceive that such a thing must 
be impossible. If Christ and his apostles had not wrought 
miracles in Jerusalem and Judea, those who lived at the 

Questions .—Would it be possible for twelve boatmen to make the people 
of Cincinnati believe such histories, if they were false? What is said of 
Jerusalem? Did the people of Jerusalem believe that the miracles of Christ 
and his apostles were really performed? 





MORAL INSTRUCTOR. 


19 


Proofs that the Prophesies were written before their fulfilment. 

time, never could have been made to believe what the 
apostles wrote. It would have been as impossible as it 
now would be, to make the citizens of Cincinnati believe 
histories written by poor boatmen, which assert that 
such a person as Christ has lived, and wrought miracles 
in their city and neighborhood, for more than thirty 
years, when no such thing ever happened. There are 
many things which men can be made to believe, that are 
not true. But the events and miracles recorded in the 
New Testament, are of such a nature, that if they were 
false, it would have been a miracle if they had been be¬ 
lieved. It w r ould have been as great a miracle as it 
would be for men at this day, to make the citizens of a 
place believe that the dead in their grave yards had 
been restored to life, and that they had seen and talked 
with them, when no such thing ever occurred. The 
New Testament asserts that the dead were raised, and 
that the people of Jerusalem saw and talked with them, 
and the people of that city never denied it. On the con¬ 
trary, they believed and taught it all over the world. 

22. Those who deny the truth of the Bible assert also, 
that the prophesies which it contains, were written after 
the events predicted. But they say this, because they are 
ignorant of many things which they need to know. The 
Old Testament which contains most of the prophesies, 
was written in Hebrew, and when the Jews were car¬ 
ried captive to Babylon they lost the knowledge of their 
language, and learned to speak the Chaldee tongue, 
which was the language of their conquerors. 

23. From that time the Hebrew was not used by any 
nation, and went entirely out of use. But this was long 
before many of the prophesies were fulfilled. This 
proves that the prophesies must have been written be¬ 
fore they were fulfilled, for they now are in a language 

Questions. _Could twelve poor fishermen have made them believe all this 

if it were false? Would it have been a miracle if the miracles of the New 
Testament had been believed when they were never performed ? How great 
a miracle ? What do those who deny the truth of the Bible say of the proph¬ 
esies it contains? In what language was the Old Testament written? When 
did this language go out of use ? Was this before the prophesies were fulfil- 
ed? What does this prove? 





20 


MORAL INSTRUCTOR. 


What prophesies have been fulfilled. 

that went out of use, before their fulfilment. The 
Old Testament also was translated into Greek long be¬ 
fore Christ came, and of course this proves that all of the 
prophesies respecting the Messiah must have been writ¬ 
ten before Christ came. 

24. Daniel predicted the exact time when the Messi¬ 
ah would come. Another prophet foretold that he 
would be born in Bethlehem Ephratah, of the tribe of 
Judah, of the family of David, and of a virgin. Other 
prophets predicted that he would be destitute of power 
and honor; that he would be despised and rejected of 
men and an offence to the Jews; that he would preach 
chiefly to the poor; that he would restore sight to the 
blind and health to the diseased. It was predicted also, 
that his death should be with the wicked, and his grave 
with the rich; that his vesture should be parted, and 
many other particulars. And now we can find these 
predictions, written on parchments, in a language that 
ceased to be used long before Christ came, and we also 
find them all fulfilled. 

25. There are none of the prophesies more wonder¬ 
ful or more clearly fulfilled, than those respecting the 
Jews. Suppose some two or three men at the present 
day should select a certain nation and predict that this 
people should continue a nation till a person particular¬ 
ly described came, and then that they should be scatter¬ 
ed and peeled and trodden down all over the earth, and 
yet that they should remain an entirely separate and 
distinct race, a proverb and bye word among all people. 
Who would believe it possible? No other nation ever 
existed thus, since the world was made, except the Jews. 
But this event so contrary to all probability, was predic¬ 
ted of the Jews three thousand years ago, and that scat¬ 
tered and despised people are a standing evidence of the 
divine origin of their sacred books. 

26. In this lesson we have seen that one reason for 

Questions .—When was the Old Testament translated into Greek? What 
does this prove? What was predicted of Christ? What is said of these 
predictions? What is said of the predictions respecting the Jews? What 
have we seen in this lesson to prove the truth of the Bible? 





MORAL INSTRUCTOR. 


21 


Other reasons for believing that the Bible is true. 

believing that the Bible is true, is, that the truth of its 
histories and miracles was never denied by any who 
had the means of knowing. We have seen also that the 
inspiration and divine authority of its writers were prov¬ 
ed by miracles and prophesy. 


BIBLE LESSON. 

Example of a Miracle. 

And Moses said, hereby ye shall know that the Lord hath sent me to do 
all these works; for I have not done them of my own mind. 

If these men die the common death of all men, or if they be visited after the 
visitation of all men, then the Lord hath not sent me. But if the Lord make 
a new thing, and the earth open her mouth, and swallow them up, with all 
that appertain to them, and they go down quick into the pit, then shall ye un¬ 
derstand that these men have provoked the Lord. 

And it came to pass as he had made an end of speaking all these words, 
that the ground clave asunder that was under them, and the earth opened her 
mouth and swallowed them up and their houses, and all the men that apper¬ 
tained unto Korah and all their goods. They, and all that appertained un¬ 
to them, went down alive into the pit, and the earth closed upon them 
and they perished from among the congregation. And all Israel that was 
round about them, fled at the cry of them, for they said lest the earth swallow 
us up also. 

And there came a fire from the Lord and consumed the two hundred and 
fifty men that offered incense. Numb. 16: 28—35. 


LESSON II. 

Other reasons for believing that the Bible is true. 

1. Another reason for believing that the Bible is true, 
and that it was given by God is, that the wise and good, 
in every age, who have given most attention to the sub¬ 
ject, believe it, and say that there is a wonderful amount 
of evidence to prove it. 

2. This is a good reason for believing any thing that is 
not very improbable and absurd. It is the chief reason 
we have for believing a great part of what we read and 
hear. Why do we believe that tea comes from China? 
Why do we believe that there is a volcano in Iceland? 


Questions .—What proves the inspiration and divine authority of its wri¬ 
ters? What is the first reason in this lesson for believing the Bible? 









22 


MORAL INSTRUCTOR. 


Testimony of Sir William Jones respecting the Bible. 

Why do we believe the earth moves around the sun, 
once every year, and turns on its axis once in twenty- 
four hours? It is because those who have the best means 
of knowing, believe and say that these things are so. 
For the same reason, children should believe the Bible. 
The wise and good believe it, and say there is a won¬ 
derful amount of evidence to prove that it is true, and 
that it was given by God. 

)£■ 3. A second reason for believing it, is the agreement 
of all the books of the Bible with each other, just as if 
they were the production of one mind. These books 
were written by more than forty different persons, and 
at twenty different periods of the world, and yet they 
all agree in teaching the same duties, in forbidding the 
same sins, and in declaring the same truths respecting 
God and another world. 

4. This shows that the writers were under the gui¬ 
dance of one Being, and that Being was the God who 
sustains and governs the world from age to age. 

5. A third reason for believing that the Bible was 
given by God is, that its contents are so pure, so wise, 
so benevolent and so excellent. If the Bible taught us 
to do foolish and wicked actions, or if it was made up 
of silly and improbable tales, there would be good rea¬ 
sons for denying that it came from God. 

6. But there is no book on earth which contains so 
much that is beautiful, and pure, and holy, and good. 
Sir William Jones, who was one of the most learned 
men in the world, and who had read bpoks in twenty- 
eight different languages, gives this testimony in regard 
to the Bible. 

7. He says, «I have carefully and regularly perused 
the Scriptures, and am of opinion that this volume, 
independent of its divine origin, contains more sub¬ 
limity, more pure morality, more important history, and 
finer strains of eloquence and poetry, than can be col- 

Questions .—What is said in the second paragraph? What is the second 
reason for believing that the Bible is true and given by God? What is the 
third reason for believing the Bible ? How many persons wrote the books of 
the Bible? At how many different periods? In what do all these writers 
agree? What does Sir William Jones say of it* 







MORAL INSTRUCTOR. 


23 


Tho credulity and folly of those who disbelieve the Eiblo. 

lected from all oilier books , in whatever language they 
may have been written.” 

8. The Bible, then, in the judgment of one of tho 
wisest and most learned of men, is superior in its con¬ 
tents, to all other books united. 

9. A fourth reason for believing the Bible true, and 
that it was given by God, is, that it is just such a book 
as mankind need, and just such a work as it is reasona¬ 
ble to suppose, that a wise and benevolent Creator 
would give. We are ignorant and erring creatures, 
and we need a book to teach us what is right and what 
is wrong. We are sinful beings, and must soon die, 
and we need to know how to prepare for another state 
of existence. We have souls that will exist forever, 
and we need to learn the way to become happy after 
death. We are under the control of the Being who 
gave us life, and we need to know his character and 
how we can please him. 

10. The Bible teaches us concerning all these things. 
It teaches us what is good and evil, right and wrong. 
It informs us respecting the future world, and teaches 
us the way of pardon and safety. It points out the 
method by which our souls may be made eternally 
happy. It instructs us concerning the character of 
God, and teaches us how to please and obey him. It 
is, therefore, such a book as we need, and such a work 
as it is reasonable to suppose a wise and benevolent 
Creator would furnish. 

11. A fifth reason for believing that the Bible is 
true, and that it was given by God, is, the folly and 
credulity that are consequent on denying it. The Bible 
must be either true or false. Whoever says that it is 
false, is obliged to own that the Christian religion was 
spread over the world by a few poor Jewish fishermen, 
who pretended to work miracles before a whole nation 
when they did not, and who wrote false histories of 
Jesus Christ, which every person living at the time, 
could have disproved. 

Questions .—What is the fourth reason for believing that the Bible is given 
by God ? What is the fifth reason for believing the Bible true and given by 
God ? What are the things we most need to know ? 








24 


MORAL INSTRUCTOR. 


Anecdotes showing the good effects of believing the Bible. 

12. They are obliged, also, to allow that these 
unlearned men made a book superior to all others, for 
history, poetry, morality and religion, when they were 
either so weak and foolish as to be duped into the belief 
of what was false, or so wicked as to write and preach 
what they knew was untrue. There are many other 
things as absurd and improbable, which those who deny 
the truth of the Bible must allow that they believe. 

13. A sixth reason for believing that the Bible is 
true, and that it was given by God, is, the good effect 
produced by believing and obeying it. Those nations 
which contain the greatest number of persons who 
believe and obey the Bible, are the wisest and happiest 
nations; and those nations which are the most destitute 
of the Bible, are the most degraded and miserable. 

14. And it is as true of individuals, as it is of nations. 
Those persons who have the most reverence for the 
Bible, and take the most pains to obey its precepts, are 
the wisest, the best and the happiest. 

15. The good effects of the Bible, too, are seen in its 
influence upon degraded and wicked children and men. 
Some anecdotes will be given to illustrate this. 

16. When Professor Stowe was in Germany, he 
visited a house in Hamburg, where wicked children 
were sent to be reformed. He says the children were 
taken from wicked, miserable parents, and that they 
had become so wretched and depraved, that they would 
not only do all sorts of wickedness, but would eat soap, 
and rancid grease off from shoes, and even bugs and 
other live creatures. 

17. These miserable children were put under the 
care of a good man, who loved the Bible, and this was 
the chief means he employed to make them good. He 


questions .—What does the Bible teach us? What is the sixth reason for 
believing the Bible true and given by God? What are those who say it is 
false obliged to own? W T hat else are they obliged to allow? What is 
another reason for believing the Bible true and given by God? What is 
•aid of those nations which have the most persons who believe and obey the 
Bible? What is said of those that have the fewest? 






MORAL INSTRUCTOR. 


25 


Anecdote to illustrate the effects of the Bible. 

taught them to sing hymns, he prayed with them, and 
every day he read the Bible to them. 

18. One day, when they were very stubborn and 
rebellious, instead of punishing them, he called them 
together, and read to them the story of Jesus Christ, 
who died to save such wicked children, and who still 
loves and pities them, though they are so sinful. 
Before he was through, the children were all weeping 
with sorrow for their fault, and promised to obey and 
do better in time to come. 

19. When Professor Stowe saw these children, they 
were all clean, obedient, and happy, and were every 
day improving in their character and pursuits. 

20. Until recently, it was common to put men, guilty 
of crimes, into prison, where they were very uncom¬ 
fortable, and where nothing was done for their improve¬ 
ment. But within a few years, good men have taken 
pains to have prisons so built that the convicts w r ill be 
comfortable, and to give them instruction from the Bible. 
Every day a minister prays with them, and reads the 
Bible to them, and gives them good advice. The con¬ 
sequence is, that not unfrequently some of the most 
miserable and wicked persons are reformed, and return 
from prison to be useful and respectable citizens. 

21. Another reason for believing the Bible, is, that 
while there is so much evidence to prove that it is true , 
there is no evidence to prove that it is false. Those 
men who dislike or disbelieve the Bible, have, for many 
years, been endeavoring to find evidence that the Bible 
is false. But they can find none. The best ancient 
histories confirm its truth. All the discoveries in geog¬ 
raphy, in geology, in ancient writings and inscriptions, 
tend to prove its truth. No man can bring a single 
book or writing to prove that any person ever denied 
the histories in the Bible at the time the books were 
written. 


Questions .—What is said of the effects of believing the Bible on indivi¬ 
duals? What effect has it produced on wicked men and children? What 
anecdotes illustrate this? 

3 





26 


MORAL INSTRUCTOR. 


Different versions of the Bible. 


22. But there are some things relating to the history 
and preservation of the Bible which children ought to 
learn. The Old Testament was first written in Hebrew, 
the most ancient of all languages. A particular tribe 
among the Jews was set apart to preserve these books, 
and to give instruction to the people from them. They 
regarded these books with such reverence that they 
would suffer death rather than to give them up. 

23. The Old Testament was translated into the Chal¬ 
dean language while the Jews were captives at Babylon; 
and it was also translated into Greek more than two 
hundred years before the coming of the Saviour. There 
are now, in some European libraries, various manuscripts 
of the Bible in Chaldea, Greek, and Hebrew, which were 
copied from those translations which were made before 
Christ came. 

24. The New Testament was written first in Greek, 
but in a short time it was translated into the Syriac, the 
Egyptian, the Armenian, the Arabian, the Ethiopian, 
the Persian, the Gothic, the Sclavonian, and the Anglo- 
Saxon languages. Indeed, almost every country in the 
world had the Bible translated into its own language. 
And copies of these translations are now preserved in 
the various libraries of Europe. 

25. It is important for children to know these facts, 
as there are many persons who have not much regard 
for the Bible, who say that it is not preserved correctly 
—that there are mistakes in it, and that passages are 
introduced into it which are not true. They say, also, 
that our English Bible does not contain what was 
written by the first authors of the Bible. 

26. To show how incorrect such persons are, in 
saying such things of our Bible, it is necessary to give 
an example of translating from one language to another. 


Questions .—What is another reason for believing the Bible? What is 
said of the best ancient histories ? What else confirms the truth of the Bible ? 
What can no man on earth do? In what language was the Old Testament 
written? What is said of the care and reverence of the Jews towards theif 
Scriptures? Into what other language, besides the Chaldea, was the Bibla 
translated before Christ came? 





MORAL INSTRUCTOR. 


27 


Translation of ideas from one language to another. 

The following is a Latin sentence, which expresses the 
idea that the sun is set, and no night followed, 

Sol occasit, nulla nox successit. 

This idea is expressed in Latin by five words. We 
can express exactly the same idea in English in many 
different ways: thus, 

27. The sun set, and no night succeeded. The sun 
sunk behind the horizon, and no night followed. The 
sun hid behind the western horizon, and night came not 
after. Sol sunk in the west and no darkness followed. 
This shows that there are many different ways of 
expressing the same idea. 

28. All these sentences convey the same idea which 

is expressed in the Latin. Some are better translations 
than others; yet all give the true meaning of the Latin 
sentence. This shows that there may be many ways 
of translating the Bible, and that it can have its ideas 
truly transferred into many languages, so that all may 
agree in giving the correct ideas, though in different 
words. , 

29. It has been stated that soon after Christ left the 
world, the Bible was translated and spread into most 
of the principal nations of the earth. In those days 
printing was unknown, and copies of the Bible were 
made with a pen on rolls of parchment. The early 
Christians valued these copies of the Bible as much as 
the Jews did their Scriptures, and took great pains to 
have them correctly translated and copied, and also to 
preserve them carefully. 

30. There are now more than eleven hundred such 
manuscript copies of the Bible on parchment, either in 
Greek or Hebrew, or other languages, and some of them 
nearly a thousand years old. Griesback, a very learned 


Questions .—In what language was the New Testament first written? 
Into what languages was it translated? Are copies of these translations 
preserved? Why is it important for children to know these facts? What 
does this example of translating show? What does this show in regard to the 
Bible? 





28 


MORAL INSTRUCTOR. 


The various versions of the Bible all agree. 

man, in preparing an edition of the Bible, examined 
three hundred and fifty such manuscripts. 

31. Now the great proof of the correct preservation 
of the Bible is, the wonderful agreement of all these 
various copies of the Bible, from all nations, and in so 
many different languages. They all unite in giving the 
same ideas , though expressed in so many different ways. 
This is a proof that the books of the Bible were never 
altered by design. For though a man might intention¬ 
ally alter one or two copies, he never could have gone 
over the world and altered all the copies in so many 
different languages. And no person ever heard or read 
of such a thing. 

32. Those learned men who have given their time 
and attention to the study of the Bible in different 
tongues, and who have examined the various manu¬ 
scripts, declare that its preservation in so many different 
versions and manuscripts is almost miraculous. It is 
true, that in all the manuscripts, some mistakes are 
found; but most of them are such as omitting to cross a 
t , or dot an z, or leaving out some letter in a word. 
There is no manuscript known, that has as many mis¬ 
takes in it as will be found in the printed copies of all 
the laws of our land. And in the few cases where the 
sense is changed, by any mistake of the transcriber, it is 
easy to correct it by examining other copies. 

33. Learned men testify that the most incorrect 
manuscript that can be found does not introduce one 
new article of faith or precept of duty, nor does it omit 
one. And all the mistakes of all the manuscripts, col¬ 
lected together, do not alter or destroy any thing of any 
material importance. 

Questions.-r -At what time was the Bible translated into various languages 
and spread over almost the known world ? How was the Bible written in 
those days? What is said of the early Christians? How many manuscript 
copies of the Bible are there now preserved? What is the meaning of the 
word manuscript? How old are some of them? How old are some of the 
manuscripts of the New Testament? How many did Griesback examine? 
What proves that the Bible is preserved correctly? What made it impossible 
for any man to alter the Bible ? What do learned men who have given most 
attention to this subject say? 






MORAL INSTRUCTOR. 


29 


Mode in which the English Bible was translated. 

34. It is very interesting to know how much care was 
taken to make our own Bible correct, and exactly true 
to the original. It was translated more than two hun¬ 
dred years ago, by the order of King James I, of Eng¬ 
land. He selected fifty-four of the most learned men in 
the nation to do this work. 

35. These were divided in six classes. Ten of them 
were stationed at Westminster, who were to translate 
from Genesis through Kings; eight assembled at Cam¬ 
bridge, who were to translate from Kings to Isaiah; 
seven met at Oxford to translate the Prophets; eight 
others met at Oxford to translate the Gospels, Acts, and 
Revelations; seven met at Westminster to translate the 
Epistles. The professors of Hebrew and Greek in the 
Universities of Oxford and Cambridge, the Deans of 
Westminster and Cambridge, and four learned divines, 
were appointed to superintend the work. 

36. These learned men spent three years in trans¬ 
lating the portions thus assigned to them. As each man 
completed his own portion, he read it aloud to the com¬ 
pany to which he belonged, and as he read, each one 
held a copy of the Bible, either in Greek or Hebrew, or 
some other tongue, and made criticisms. After each 
company had thus criticised their own portion, they 
sent it to the other companies, who examined it in the 
same way. When there was a difference of opinion, it 
was settled by the united voice of the whole body of 
translators. 

37. If any difficulties occurred, letters were sent to 
learned men in various countries for advice, and for the 
purpose of having them examine such manuscripts of 
the Bible as were within their reach. The King also 


Questions .—What sort of mistakes are those which are found in manu¬ 
scripts'? What do learned men say about those mistakes? When, and by 
whose command, was our English Bible translated ? How many men were 
appointed to do it? How were they divided? Who superintended them? 
How many years did they spend in the work? How did they proceed in 
criticising the work of each one ? When there was a difference of opinion, 
how was it settled? What was done when difficulties occurred? 

3* 






30 


MORAL INSTRUCTOR. 


Changes in the language of the Bible. 

sent letters to the Bishops and learned men in his king¬ 
dom, informing them of this great work, and asking 
their aid. 

38. At the end of the three years, three complete 
copies of this new translation were prepared and sent 
to the King. A committee was then formed, consisting 
of two from "each company, who superintended the 
printing of the work. Copies of the Bible, which were 
printed under the care of this committee, are still pre¬ 
served, and are used in correcting the editions of the 
Bible printed at this day. 

39. This shows what an excellent and valuable trans¬ 
lation our own Bible must be; and we may well feel 
satisfied that_ in it we find the same ideas that were at 
first written in Greek and Hebrew by the inspired 
writers. 

40. Since that translation was made, the English 
language has changed somewhat, so that a few words 
in the Bible do not have exactly the same meaning now, 
as they had then. For example, “charity” now means 
“ alms-giving,” but when the Bible was translated, it 
signified not only alms-giving, but that love or benevo¬ 
lence which leads us to perform this duty. 

41. But there have been no such changes in language 
as make it needful to have a new translation. When, 
therefore, children hear ministers or others speak of 
some parts of the Bible as not translated exactly right, 
they must remember that, though a few passages might 
be improved by a new translation, y6t our English 
Bible contains a more exact and correct transfer into 
English, of the ideas contained in the original Hebrew 
and Greek, than we could gain from any other source. 

42. There is one other particular that children should 
understand. There are some persons who say that 
though the Bible is given by God, yet it contains some 


Questions .—At the end of three years, what was done? What was done 
to secure the correct printing of it? Are there any copies of that first edition 
preserved ? For what are they used? What is said about a change in lan¬ 
guage ? Does this make it needful to have a new translation? Is it probable 
we could ever get another so good and correct as the orte we now have ? 





MORAL INSTRUCTOR. 


31 


The Bible all true—effects of believing a part false. 

things that are not true, and that we must believe what 
is true, and not believe the rest. To show how wrong 
and irrational this is, an illustration will be given. 

43. Suppose the father of a family was obliged to go 
to an unknown and far distant land, and that after a 
time, his wife and children must follow him, and that in 
order to know when they must come, and what they 
must do, they depended on letters from him. 

44. Suppose he wrote several letters to them, telling 
/them in what vessel they must come, and what places 

they must avoid, and what harbor they must seek. To 
this, suppose he adds particulars about the country and 
people where he is, and tells them what kind of clothing 
and utensils to bring. 

45. Now, if this man’s family were made to believe 
that a part of his letters were true, and a part were 
false, they would not know which part to believe, and 
would lose their confidence in the whole. They would 
be entirely at a loss to know what to do. 

46. So it is with the Bible. It is a book that tells us 
of another world, of which we know nothing; and if a 
part is false, we cannot tell which is true, and must lose 
our confidence in it. Those who attempt thus to 
destroy confidence in the Bible, may imagine that what 
they say is correct, but it must be because they are 
ignorant of much which they ought to know. Those 
men who know most respecting the Bible, and all that 
relates to it, affirm that it contains nothing which is 
untrue. 


Questions .—What do some persons say about certain parts of the Bible? 
What is told to illustrate how wrong and unreasonable this is? What effect 
is produced by believing some parts of the Bible to be false? What do the 
wisest men say, who have studied what relates to the Bible the most? 





32 MORAL INSTRUCTOR. 

BIBLE LESSON. 

Christ and his disciples testify to the truth and authority 
of the Old Testament . 

Christ says: Search the Scriptures; for in them ye think ye have eternal 
life, and they are they which testify of me. John 5: 39. 

Had ye believed Moses, ye would have believed me, for he wrote of me. 
Verses 46, 47. 

All things must be fulfilled which were written in the law of Moses and 
in the prophets, and in the psalms concerning me. Luke, 24: 44. 

Paul reasoned out of the scriptures; opening and alledg : ng that Christ 
must needs have suffered and risen again from the dead. Acts, 17: 33. 

Paul says, after the way which they call heresy, so worship I the God of 
my fathers, believing all things which are written in the law and the 
prophets. Acts, 24: 14. 

Peter said, those things that God before had showed, by the mouth of all 
his prophets, that Christ should suffer, he hath fulfilled. Acts, 3: 18. 

To him gave all the prophets witness. Acts, 10: 43. 

The apostles mightily convinced the Jews, showing by the scripture that 
Jesus was Christ. Acts, 18: 28. 

[The Jews called the Old Testament 41 scripture ,” and u the scriptures 
just as we call all the sacred books u the Biblef ’ which means the Book .J 
•dll scripture is given by inspiration of God, and is profitable for doctrine, 
for reproof, for correction, for instruction in righteousness, that the man 
of God may be thoroughly furnished unto all good works. Timothy, 3: 
16, 17. 

For the prophecy came not in old time by the will of man, but holy 
men of God spake as they wero moved by the Holy Ghost. 2 Peter, 
1 : 21 . 

Miracles of Christ and the Apostles. 

The works that I do, bear witness of me, that the Father hath sent me. 
John, 5: 36. 

If I had not done among them the works that none other man did, they 
had not had sin. John, 15: 24. 

Jesus went about all Gallilee, healing all manner of sickness and all 
manner of diseases among the people. Matthew, 6: 23. 

The blind receive their sight, the lame walk, the deaf hear, the dead are 
raised up. Matthew, 11: 5. 

Many signs and wonders were wrought by the apostles. Acts, 5; 12, 

And they were all filled with the Holy Ghost, and began to speak with 
other tongues. Acts, 2: 4. 

God bearing them witness, with signs and wonders and with diverse 
miracles and gifts of the Holy Ghost. Hebrews, 2: 4. 


MORAL INSTRUCTOR. 


33 


On the duty of love to God. Causes which produce love. 


LESSON III. 

On the Duty of Loving God . 

1. Children are often taught that they ought to love 
God. It is the object of this lesson to give some of the 
reasons why they should do so. 

2. The first reason for loving God is, that there is 
every thing in his character which makes it easy for the 
good to love him, and nothing which makes it difficult. 
If God were selfish, cruel, and wicked, there would be 
good reasons for not loving him; but if he possesses 
every trait of character that is excellent, then there are 
good reasons why we should love him. 

3. If we call to mind the persons whom we love, and 
the reasons why we love them, we shall find that there 
are no traits of character which ever awaken feelings 
of admiration and affection towards any of our fellow 
creatures, which God does not possess in a far greater 
degree. We will examine some of those traits of char¬ 
acter which we admire and love in our fellow men, in 
order to understand how much more they are found 
in God. 

4. One of the causes which produces admiration and 
love towards others, is, great power employed in doing 
good, or in saving from evil. To illustrate this, sup¬ 
pose a terrible tornado should sweep a house into a 
river, and in it we should see several little children, 
crying and calling for help. Suppose, at such a time, 
a rnan, who was as strong as Samson, should appear, 
and we should see him walk into the river, and take 
hold of the house, and place it safely on shore, and thus 
save all the children from death. We should then feel 
that great power, when employed to do good, awakens 
admiration and love. 


Questions.— What are children taught? What is the object of this chap, 
ter? If God were selfish and wicked, would it be a good reason for not loving 
him? What is the first reason for loving God? What example is given to 
illustrate this ? 





34 


MORAL INSTRUCTOR. 


The power of God. Display of God’s skill. 

\ 5. But this trait of character exists in God beyond 
all other beings, and he employs his power only for 
good. He sustains all worlds, and rolls them around 
their vast orbits. He removeth mountains and taketh 
up the islands as a very little thing. He shaketh the 
earth out of her place, and the pillars of Heaven tremble 
and are astonished at his reproof. He covereth himself 
with light as with a garment; he maketh the clouds his 
chariot; he walketh upon the wings of the wind. The 
voice of the Lord breaketh the cedars. The voice of 
the Lord shaketh the wilderness. The Lord sitteth 
king upon the floods. Lo! these are parts of his ways, 
but how little a portion is heard of him. 

6. A second trait of character which causes affec¬ 
tion is great wisdom, especially when it is employed 
in promoting comfort and happiness. If we had stood 
by Robert Fulton, the inventor of the steamboat, and 
seen him place the machinery, and contrive the great 
boffers and furnaces, and arrange the ponderous wheels, 
and then, when all was completed, had seen the mighty 
vessel move off, and plough through the waves without 
sails or oars, how much we should have admired him 
for his wisdom and skill! And if we knew that he 
always used his wisdom in doing good, how easy it 
would have been to love him! 

7. But who ever displayed such wisdom and skill as 
the God that planned and executed all the glories and 
beautiful contrivances that we behold? What architect 
ever raised such a dome as the one over our heads, or 
could ornament it with such splendors as fill the even¬ 
ing sky? What man could raise and balance the clouds 
of Heaven, or change and direct the traveling winds? 
Who could build and adorn such a glorious and beau¬ 
tiful habitation as this earth, or cover it with such 
comforts and charms? 


Questions .—What is said of the power of God? Does God employ his 
power to promote happiness? What is the second characteristic that causes 
affection? What is said of Robert Fulton? What is said of the wisdom 
of God? 






MORAL INSTRUCTOR. 


85 


The wisdom of God. _ Machinery of nature. 

8. Who could contrive such curious mechanism as 
we find in our own bodies? the eye, in whose little orb 
are painted all the glories of the universe; the ear, 
that delicate receptacle of harmonious sounds; the 
human voice, that perfect instrument of music and 
speech? 

9. Who can number all the contrivances which God 
' has designed for our comfort and pleasure? He paints 

the violet and the rose, and adorns the fields with the 
flowers of spring. He decks the birds with rich plu¬ 
mage, and gives 46 goodly feathers to the ostrich.” His 
hand scatters purple and gold on the fish of the sea, 
lights up the glow-worm’s lamp, and sheds sparkling 
beauties on flies and worms. Even the bottom of the 
ocean is covered with pearls and delicately-colored 
shells, and the dark caves of earth glitter with spars 
and precious gems. 

10. And all the vast machinery of nature which God 
has contrived, always moves on with perfect order and 
regularity. No star ever loses its place. The moon 
always returns at her appointed time, and the sun ever 
“knoweth his going down.” We cannot look in any 
direction without seeing some wise and beautiful con¬ 
trivance that God has made for our comfort and happi¬ 
ness. The wisdom of God, therefore, is another trait 
of character which makes it easy to love him. 

11. It is easy for us to love a person who is merciful, 
kind, and ready to forgive; and on this account we 
ought to love him. There was once an amiable youth, 
whom his father loved very tenderly; and all his bro¬ 
thers were jealous of him, and hated him for this reason. 
One day, when he went to carry them food, they took 
him and cast him into a deep and dark pit, intending 
to leave him there to starve. And when, in the anguish 
of his soul, he besought them not to leave him alone, to 
die so dreadful a death, they disregarded his cries. 


Questions .—What particulars are mentioned that show the wisdom of 
God? What is said of the machinery of nature? What is a third trail 
of character that makes it easy for u3 to love a person? What 6tory is told 
to illustrate this? 







36 


MORAL INSTRUCTOR. 


The mercy and kindness of God. 

12. They finally drew him up, and sold him to be 
carried into a far distant land. But in that distant 
land his wisdom and goodness became known, and he 
was finally made ruler of all the nation. And in a 
time of great famine and distress, his cruel brothers 
were obliged to come to him to buy food. And when 
he saw them in trouble and sorrow he pitied and for¬ 
gave them, and not only gave them food, but supplied 
all their wants. How easy it would be to love such 
a man as this ! Have you ever read of such a man, 
and can you tell his name? 

13. But God is a being who is perfect in goodness, 
and full of loving kindness and tender mercy. Though 
his creatures live, year after year, disobeying his com¬ 
mands, and making mischief and misery where he 
wishes to have peace and happiness, still he continues 
to bless and comfort them. He is never weary with 
doing them good, even when they never thank him for 
his kindness. 

14. It is easy for us to love a person who pities us 
when we are in trouble, and who is pleased to see 
us made happy. This is the chief reason why chil¬ 
dren love their mother so much. They know that she 
always pities them when they are troubled, and rejoices 
when they are happy. And we always love those 
friends the most, who most sympathise in our sorrow or 
joy. 

' 15. There is no being who feels so much sympathy 

'and tenderness toward us as God. He is the only 
friend who is with us at all times and in all places; the 
only one who can look into our hearts and know all 
Our sorrows and all our joys. And he feels most ten¬ 
derly for the wants, the grief, and the cares of all the 
creatures which his hands have made. No sigh ever 
escapes, that he does not hear; no pang of grief is 
felt, that he does not know. And in all our sorrows he 
pities us, evpn as a father pitieth his children. And in 


Questions .—What is said of the mercy and kindness of God towards the 
evil and unthankful? What is another characteristic that makes it easy to 
love a person? Does God afford pity and sympathy to his creatures? 






MORAL INSTRUCTOR. 


37 


Why God permits suffering. 

all our joys the God who gives us every blessing rejoices 
with us. 

16. Do you ask why it is that God, who is so wise 
and powerful, allows so many to suffer, when he is also 
so sympathising and kind? It is because he knows 
that the only way to be happy is to be good , and he 
sees that pain and sorrow are needful in order to make 
men wise and good. God says that he “ does not wil¬ 
lingly afflict, or grieve the children of men.” He never 
permits any suffering which he does not see to be 
necessary, and he always feels compassion for all that 
are in trouble. 

17. It is easy to love a person who always does right. 
There is no one oh earth who always does exactly 
right; but there are some who always seem to be try¬ 
ing to do so, and all who know them feel confidence in 
them, and love them for this reason. And if there was 
a man who would always do exactly right, how easy it 
would be to love him. 

18. But God is a being w r ho never did, and who never 
will, do wrong. He has no wrong thoughts, desires, or 
actions. In all cases he will always do exactly right, 
and this is another reason for loving him. 

19. There is another trait of character which makes it 
easy to love a person. This may be illustrated by an 
anecdote. A teacher once had the care of a boy who 
was very cruel and hard-hearted. One day he saw this 
boy calling a dog that seemed to be moaning for food. 
The boy held out to the dog a piece of meat, end the 
poor animal seemed overjoyed, and came as fast as his 
strength would allow, to get it. But when he opened 
his mouth to eat it, the boy gave him a kick in the jaws, 
that threw him on the ground, and then laughed, and 
carried the meat away. 


Questions .—Why does God allow pain and suffering? What is another 
thing that makes it easy to love a person? Does God always do right? 
What is another trait that makes it easy to love a person? What story is 
told? 


4 





38 


MORAL INSTRUCTOR. 


Anecdote respecting justice. 

20. The teacher immediately came down, and taking 
an orange from his pocket, called the boy to him, hold¬ 
ing out the orange, as if he were going to give it to him. 
The boy came running to receive it, when the master 
took him and gave him a good whipping. Every one 
must like this master better, for punishing the boy, than 
if he had not seemed to care for his cruelty, but had left 
him unpunished. 

21. This story shows, that when the great wrong is 
done, we can love those who ought to punish better if 
they inflict punishment, than if they do not. When a 
person inflicts punishment on those under his control, 
whenever it is necessary for their good, or for the good 
of others, he is said to be just . And the more sure we 
are that men will always do justice, in punishing those 
who deserve it, the easier it is to love them. And 
when we see parents so foolishly fond of their children, 
that they do not punish them when they need it, we can¬ 
not like them as much as if they did their duty in this 
respect. 

22. But God is a being who is perfect in justice. 
Though he always pities those who suffer, and though 
he is always ready to forgive, and to save from punish¬ 
ment whenever it is safe and wise; yet he always will 
punish the guilty whenever it is necessary. He never 
acts like foolish parents who leave their children unpun¬ 
ished because they are either too fond or too indolent 
to do it. He never acts like some rulers, who are too 
careless or too timid to punish those who break the 
laws. 

23. It is easy for us to love a person who gives us 
good things, and who is constantly thinking and plan¬ 
ning for our happiness. If a kind and pleasant lady 
lived with us, who every day was seeking some agree¬ 
able diversion for us, and who was constantly bringing 

Questions .—Should you have liked the teacher as well if he had not pun¬ 
ished the boy 1 ? When can we like a person better for punishing? When 
is a person just ? How do we feel towards parents who are so foolishly fond, 
that they do not punish their children when they need it? What is another 
thing that makes it easy to love a person? 








MORAL INSTRUCTOR. 


39 


We can love an invisible being. The good mother. 

some good or useful thing for our comfort; if she always 
seemed to be thinking how she might promote our hap¬ 
piness, and contriving something to please us, how easy 
it would be to love her! 

24. But God is a friend who is thinking of us and 
taking care of us all the time, and he is constantly pro¬ 
viding for our comfort and enjoyment. He gave us 
parents and friends, and warmed their hearts with love 
to us, and furnished them with the means of supplying 
our wants. He made the bright sun to enlighten and 
warm us, and sends the cool breezes to refresh us. He 
spreads the verdant grass, and covers it with beautiful 
flowers. He made the woods, and the rocks, the brooks 
and the birds. He spread out the vallies and raised the 
mountains, and adorned the earth with all the fair and 
beautiful things which make our hearts so glad on a 
warm summer day. There is nothing we ever enjoy, 
which God did not contrive and provide for us. 

25. But perhaps some one may think that there is 
one thing that makes it difficult for us to love God; and 
that is, we cannot either see or hear him. But suppose 
some of us had a mother, who took care of us when we 
were so young that we could not remember her voice 
or her looks, and then that she was obliged to leave us 
and go to a distant land. Suppose she still continued 
to love us, to think of us, and to plan for our happiness, 
so that almost every day we received some good or 
beautiful thing she sent to us. Suppose, too, she 
had some way of knowing whenever we were in trou¬ 
ble, and when we were happy, and sympathized with 
us. And suppose, also, that she knew all we thought 
and felt, and could hear us whenever we spoke to her. 
Suppose, also, that this mother was perfectly lovely, 
and never thought nor did any thing but what was wise, 
and kind, and good. 

26. Would it be difficult for us to love such a mother? 
No: it would not be difficult, even if we had never 


Questions .—What is said of a kind lady? What is said of God? 
What does God provide for our comfort? What will some think makes it 
difficult to love God? 





40 


MORAL INSTRUCTOR. 


There is nothing unlovely in God. 


seen her; and therefore it is not difficult to love God, 
though we never saw him. It is true, if we could see 
God, and hear his voice, it would be easier to love him; 
but this does not prove that it is difficult to do it, be¬ 
cause we cannot see him. 

27. We thus perceive that God possesses all those 
traits of character which demand our love. And there 
is nothing in his character or actions that is unlovely. 
He never did any thing foolish or wrong. He never 
felt selfish, or revengeful, or cruel. He never was hard¬ 
hearted, or forgetful of the happiness of others. He 
never thought, or said, or did any thing which was not 
wise, and kind, and just, and good. 


BIBLE LESSON. 

The Duty of Loving God . 


And Jesus said unto him, Thou shalt love the Lord thy God, with all thy 
heart, and with all thy soul, and with all thy mind. This is the first and 
great commandment. And the second is like unto it: Thou shalt love thy 
neighbor as thyself. On these two commandments hang all the law and the 
prophets. Matt. 22 : 37—39. 

He that loveth father or mother more than me is not worthy of me, and 
he that loveth son or daughter more than me, is not worthy of me. Matt. 
10: 37. 

God is love: and he that dwelleth in love, dwelleth in God and God in 
him. 1 John, 4:16. 

And we know that all things work together for good to them that love God. 
Rom. 8: 28. 

Whom having not seen ye love; in whom though now ye see him not, yet 
believing, ye rejoice with joy unspeakable and full of glory. 1 Pet. 1: 8. 


Questions .—-What case is given to show that it is not difficult to love a 
person whom we never saw 1 ? What have we seen in this lesson? Is there 
anything unlovely in the character of God? Why, then, do not people 
love God ? 







moral instructor. 


41 

God has all those Traits of Character that 'malce it easy 

to love him . 

And the Lord passed before him and proclaimed, The Lord, the Lord God 
merciful and gracious, long suffering and abundant in goodness and truth; 
keeping mercy for thousands, forgiving iniquity, transgression and sin, and 
that will by no means clear the guilty. Ex. 34: 6, 7. 

God's Power and Wisdom. 

O Lord, how manifold are thy works: in wisdom hast thou made them all! 
Pe. 104: 24. 

When I consider the Heavens the work of thy fingers, the moon and the 
stars which thou hast ordained; what is man that thou art mindful of him, 
or the son of man that thou visilest him. Ps. 8: 3. 

Oh that men would praise the Lord, for his goodness and for his wonderful 
works to the children of men! Ps. 107: 31. 

Unto God would I commit my cause which doeth great things and 
unsearchable, marvellous things, and without number. Job, 5: 8,9. 

Oh the depth of the riches both of the wisdom and knowledge of God! 
How unsearchable are his judgments and his ways past finding out! Rom. 
11:33. 

Oh Lord my God, thou art very great, thou art clothed with honor and 
majesty: Who coverest thyself with light as with a garment, who stretchest 
out the Heavens like a curtain. Who. layetli the beams of his chambers, 
in the great waters; who maketh the clquds his chariot; who walketh upon 
the wings of the wind. Ps. 104: 1, 2, 3. 

He is wise in heart and mighty in strength: who hath hardened himself 
against him and hath prospered? Which removeth the mountains and 
they know it not; which overtumeth them in his anger; which shaketh the 
earth out of her place, and the pillars thereof tremble; which commandeth 
the sun and it shineth not, and sealeth up the stars; which alone spreadeth 
out the Heavens, and treadeth upon the waves of the sea; which maketh 
Arcturus, Orion, and Pleiades, and the chambers of the south; which 
doetn great things past finding out, yea, and wonders without number. 
Job, 9: 4—10. 

Hell is naked before him, and destruction hath no covering. He stretcheth 
out the north over the empty space, and hangeth the earth upon nothing. 
He bindeth up the waters in his thick clouds; he holdeth back the face of 
his throne, and his cloud is spread upon it. The pillars of Heaven tremble 
and are astonished at his reproof. He divideth the sea with his power, by 
his spirit hath he garnished the Heavens. Lo these are parts of his ways! 
but how little a portion is heard of him. Job, 26: 6—14. 

4* 


42 


MORAL INSTRUCTOR. 


God came from Teman, and the Holy One from Paran. Hie glory 
covered the Heavens, and the earth was full of his praise. And his bright¬ 
ness was as the light, he had horns coming out of his hand, and there was 
the hiding of his power. Before him went the pestilence and burning coals 
went forth at his feet. He stood and measured the earth, he beheld and 
drove asunder the nations; and the everlasting mountains were scattered, 
the perpetual hills did bow: His ways are everlasting. The mountains 
saw thee and they trembled; the overflowing of the water passed by: the 
deep uttered his voice and lifted up his hands on high. The sun and moon 
stood still in their habitation: at the lightning of thine arrows they went, 
and at the shining of thy glittering spear. Hab. 3: 3—11. 

The Lord killeth and maketh alive: he bringeth down to the grave and 
bringeth up. The Lord maketh poor and maketh rich, he bringeth low and 
lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar 
from the dunghill, to set them among princes, and to make them inherit the 
throne of glory, for the pillars of the earth are the Lord’s and he hath set 
the world upon them. 1 Sam. 2: 6, 7, 8. 

God always does right. 

Ascribe all greatness unto God, he is the rock, his work is perfect, for 
all his ways are judgment; a God of truth and without iniquity, just and 
right is he. Deut. 32: 4. 

Wherefore now, let the fear of the Lord be upon you, take heed to do it, 
for there is no iniquity with the Lord our God. 2 Chron. 19: 7. 

Shall not the Judge of all the earth do right? Gen. 18: 25. 

Doth God pervert judgment? or doth the Almighty pervert justice? 
Job, 8: 3. 

Yea surely God will not do wickedly, neither will the Almighty pervert 
judgment. Job, 34:12. 

The Lord our God is righteous in all his works which he doeth. Dan. 
9: 14. 

Justice and judgment are the habitation of thy throne, mercy and truth 
shall go before thy face. Ps. 88: 14. 

God is merciful , kind, and ready to forgive. 

The Lord is long suffering and of great mercy, forgiving iniquity and 
transgression, and by no means clearing the guilty. Numb. 14: 18. 

For the Lord your God is gracious and merciful, and will not turn away 
his face from you, if ye return unto him. 2 Chron. 30: 9. 

But thou art a God, ready to pardon, gracious and merciful, slow to 
anger and of great kindness. Neh. 9: 17. 

Oh how great is thy goodness which hast laid up for them that fear thee, 
which thou hast wrought for them that trust in thee. Ps. 91: 19. 


MORAL INSTRUCTOR. 


43 


Loving God is the way of happiness. 

For thou Lord art good, and ready to forgive, and plenteous in mercy 
unto all them that call upon thee. Ps. 86: 5. 

Thou, O Lord, art a God, full of compassion and gracious, long suffering 
and plenteous in mercy and truth. Ps. 86: 15. 

The Lord is merciful and gracious, slow to anger and plenteous in mercy. 
He will not always chide; neither will he keep his anger forever. He hath 
not dealt with us after our sins, nor rewarded us according to our iniquities. 
For as the Heaven is high above the earth, so great is his mercy toward 
them that fear him. As far as the east is from the west, so far hath he 
removed our transgressions from us. Ps. 103: 8—13. 

His work is honorable and glorious; and his righteousness endureth 
forever. He hath made his wodnerful works to be remembered: the Lord 
is gracious and full of compassion. Ps. Ill: 3, 4. 

Gracious is the Lord and righteous, yea our God is merciful. Ps. 116: 5. 

The Lord is gracious and full of compassion: slow to anger and of great 
mercy. Ps. 145: 8. 

Rend'your heart and not your garment, and turn unto the Lord your God; 
for he is gracious and merciful, slow to anger and of great kindness and 
repenteth him of the evil. Joel 2: 13. 

Who is God like unto thee; that pardoneth the iniquity and passeth by 
the transgression of the remnant of his heritage; he retaineth not his anger 
forever, because he delighteth in mercy. Mic. 7:18. 

Despisest thou the richest of his goodness, and forbearance, and long 
suffering, not knowing that the goodness of God leadeth thee to repentance. 
Rom. 2: 4. 


LESSON IV. 

Reasons for Loving and Obeying God, 

1. In this lesson will be found some other reasons 
why we should love God. 

2. The first reason is, that it is the only sure way of 
happiness. God has made all his creatures with the 
desire that they should be happy. And he has so formed 
their minds, and so arranged every thing around them, 
that it gives them pleasure to love such a being as he is; 
and the more they love and obey him, the happier they 
will become. 


Question .—What is the first reason in this chapter for loving God? 







44 MORAL INSTRUCTOR, 

t Loving God makes it easier to do right. Reasons for obeying God. 


3. We can understand this better by considering how 
much happier we are for loving the parents and friends 
who govern us, than we should be if they were persons 
whom we disliked. God foresaw how much happier 
we should be to love and honor our Creator,- and he 
made it our duty to do it. 

4. A second reason why we should love God is, that 
it will make it easier for us to do what is right, and to 
avoid what is wrong. To illustrate this, suppose a 
little boy loved his mother so tenderly that nothing 
could give him so much pleasure as to please her. 
Suppose this child was walking in a garden, where 
there was some very beautiful fruit, and he was very 
warm and thirsty. The little boy longs to take some, 
but the owner of the garden has forbidden it. No one 
is near to see, and the child is strongly tempted. But 
suppose his dear mother appears, and he knows that it 
would grieve and offend her to see him do so evil a 
thing. How easy it would be for him to refrain! 

5. This shows how it is that loving God makes it 
easier to do right. The child who really loves God, 
feels that his best and kindest friend is ever near. He 
feels that he displeases this friend whenever he does 
wrong, and pleases him whenever he tries to do right, 
and this gives him strength to overcome temptation. 

6. But we are required not only to love God, but 

also to obey him. Some reasons for this requisition 
will now be mentioned. ~ 

7. The first reason why we should obey God is, that 
it is right. If a child makes a toy for himself, he can 
understand that it is right that he should decide what 
shall be done with it. If a man owns an animal, it is 
right that he should direct what that animal shall do. 
And since God has given us existence, and supplied us 
with all we enjoy, it is right that he should direct and 
control us in every thing. 


Questions .—What is the second reason why we should love God ? What 
illustrates this? What is said of the child who loves God? What ia the 
first reason mentioned why we should obey Gqd ? 







MORAL INSTRUCTOR. 


45 


God only knows all that it right and wrong. 

8. A second reason why we should obey God is, 
that he is the only being who knows certainly all that 
is right, and all that is wrong. Mankind differ very 
much in their views of right and wrong. Some per¬ 
sons think certain things are right which others think 
are very wrong, and there has been much contention 
in this world because men could not agree in this 
matter. 

9. God alone can certainly decide what is right and 
wrong. He sees the end from the beginning, and 
always knows what will be good and what will be evil. 
And perceiving how incapable mankind are to judge cor¬ 
rectly, he has given them the rules of right and wrong in 
the Bible. 

10. And now, those who take the Bible for their guide, 
and who love God and wish to obey him, are best pre¬ 
pared always to do right and to avoid evil. 

11. A third reason for obeying God is, that he always 
requires us to do what is for our own highest good, as 
well as for the good of all our fellow men. He made all 
his creatures to be happy, and he knows that the only 
true way of happiness for them is, always to do right. It 
is impossible to do evil and be as happy as if we had done 
well. And God foresees that his creatures will constant¬ 
ly destroy their own happiness and that of others, unless 
they can be made to do right. 

12. He has, therefore, so constituted things, that doing 
wrong, sooner or later, will bring on us some kind of 
punishment. All God’s commands, therefore, are de¬ 
signed to prevent us from doing evil, which certainly 
brings suffering; and to lead us to do right, which 
always secures enjoyment. And when we are required 
to keep the laws of God, it should be remembered that 
obedience to those laws will increase our happiness. 

Questions .—What is a third reason? What has occasioned much con¬ 
tention in this world ? Who is the only one who knows certainly all that 
is right and wrong? Who are best prepared to know and do right? What 
is a second reason for obeying God ? For what did God make his creatures? 
What is the only true way of happiness? For what are all God’s commands 
designed ? When we arc commanded to keep God’s commands, what does it 
mean? 







46 


MORAL INSTRUCTOR. 


The character of those who do not love God. 

It is also the will of God that we should obey him, and 
it is our duty to do it. This is the only sure way of 
safety and happiness, both in this life and in the life 
to come. 

13. But God foresaw that it often would be very diffi¬ 
cult to obey all the rules he has given in the Bible. He 
foresaw that often we should be so strongly tempted 
to sin, that nothing but love to him and a sense of his 
presence would save us from yielding. He saw how 
difficult it would be to control our thoughts and feelings 
as he requires, and he knew that love to him was the 
only thing that would make it easy. This is one reason 
why the law, “ Thou shalt love the Lord thy God with 
all thy heart,” is called the first and great command¬ 
ment. If we obey this, it will make it easy to keep all 
the other requirements of God. 

14. We have now seen that there is every thing in 
the character of God which makes it our duty to love 
him; that loving him is the only way to be happy; and 
that this makes it easy to do right and to avoid wrong. 
We have also seen that we ought to obey God, because 
it is right to do so—because he is the only one who can 
in all cases decide what is right and wrong—because he 
never requires any thing but what is for the highest 
good, both of ourselves and of others—and because 
loving him makes it easy and pleasant to keep all his 
commands. 

15. But though there is nothing in God’s character 
that makes it difficult to love him, there is a difficulty 
which we ought ever to feel. It is our own character. 
By nature we are selfish beings, and we have formed 
the most fixed and deplorable habits of sin. It is this 
which makes it very difficult to love God, and difficult 
to obey his laws. And so great is this difficulty, that 
we shall never overcome it without assistance from 
God. This makes it our duty to pray to him every day, 
that he may enable us to overcome our sinful propen¬ 
sities, and to love and obey him in all things. 

Questions .—What did God foresee? What is the first and great com¬ 
mand, and why is it called so? What have we seen in the preceding 
lessons'? 







MORAL INSTRUCTOR. 


47 


BIBLE LESSON. 

God feels pity for us in trouble , and is pleased to see us 

happy . 

The Lord will not cast off forever, But though he cause grief, yet will 
he have compassion, according to the multitude of his mercies. For he 
doth not willingly afflict, nor grieve the children of men. Lam. 3: 
31—33. 

It is of the Lord’s mercies that we are not consumed, because his com¬ 
passion fail not. They are new every morning: great is thy faithfulness. 
Ver. 22. 

And the children of Israel said unto the Lord, We have sinned; do thou 
unto us, whatever seemeth good unto thee, deliver us only we pray thee 
this day. And they put away the strange gods from among them, and 
served the Lord. And his soul was grieved for the misery of Israel. 
Judges, 10: 15, 16. 

When he slew them then they sought him, and they returned and 
enquired early after God. How often did they provoke him in the wil¬ 
derness and grieve him in the desert. But he, being full of compassion, 
forgave their iniquity and destroyed them not, yea, many a time turned he 
his anger away and did not stir up all his wrath. For he remembered 
that they were but flesh; a wind that passeth away and cometh not again. 
Ps. 78: 34—38. 

Like as a father pitieth his children, so the Lord pitieth them that fear 
him. for he knoweth our frame, he remembereth that we are dust. Ps. 
103: 13, 14. 

They provoked him with their councils, and were brought low for their 
iniquity. Nevertheless he regarded their afflictions, when he heard their 
cry; And he remembered for them his covenant, and repented according 
to the multitude of his mercies. Ps. 106: 43—45. 

I will not turn away from them to do them good; but I will put my fear in 
their hearts, and they shall not depart from me; yea I will rejoice over 
them to do them good. Jer. 32: 40, 41. 

And the Lord thy God will make thee plenteous in every work of thy 
hand, in the fruit of thy body, and in the fruit of thy cattle, and in the 
fruit of thy land for good; for the Lord will again rejoice over thee for good, 
as he rejoiced over thy fathers. Deut. 30: 9. 

The Lord thy God in the midst of thee is mighty; he will save, he will 
rejoice over thee with joy; he will rest in his love; he will joy over thee 
with singing. Zeph. 3: 17. \ 


a 


MORAL INSTRUCTOR. 


God's Justice. 

The Lord trieth the righteous, but the wicked, and him that loveth 
violence his soul hateth. Upon the wicked he shall rain snares, fire and 
brimstone and an horrible tempest; this shall be the portion of their cup. 
Ps. 11:5, 6. 

Because I have called and ye refused, I have stretched out my hand and 
no man regarded; but ye have set at naught all my counsel and would none 
of my reproof; I also will laugh at your calamity; I will mock when your 
fear cometh; when your fear cometh as desolation, and your destruction 
Cometh as a whirlwind, when distress and anguish cometh upon you: Then 
shall they call upon me, but I will not answer, they shall seek me early but 
they shall not find me; For that they hated instruction and did not choose the 
fear of the Lord; They would none of my counsel, they despised my 
reproof: Therefore shall they eat of the fruit of their own way, and be 
filled with their own devices. But whoso hearkeneth unto me, shall dwell 
safely, and shall be quiet from fear of evil. Prov. 1: 24—31. 

The Lord Jesus Christ shall be revealed from Heaven with his mighty 
angels, in flaming fire, taking vengeance on them that know not God and 
obey not the gospel of our Lord Jesus Christ; who shall be punished with 
everlasting destruction, from the presence of the Lord and from the glory of 
bis power. 2 Thes. 1: 7—9. 

Let us have grace whereby we may serve God acceptably, with reverence 
and Godly fear; for our God is a consuming fire. Heb. 12: 28, 29. 

God is constantly giving us good things , and planning 
for our happiness. 

Bless the Lord, O my soul, and all that is within me bless his holy name. 
Bless the Lord, O my soul, and forget not all his benefits. Who forgiveth 
all thine iniquities, who healeth all thy diseases; Who redeemeth thy life 
from destruction; Who crowneth thee with loving kindness and tender 
mercies. Who satisfieth thy mouth with good things, so that thy youth is 
renewed like the eagles. Ps. 103: 2—5. 

Oh that men would praise the Lord for his goodness, and for his won¬ 
derful works to the children of men, for he satisfieth the longing soul, and 
filleth the hungry soul with goodness. Ps. 107: 8, 9. 

The eyes of all wait upon thee, and thou givest them their meat in duo 
season. Thou openest thine hand and satisfieth the desire of every living 
thing. Ps. 145: 15, 16. 

Charge them that are rich in this world that they be not high-minded, nor 
trust in uncertain riches, but in the living God, who giveth us richly all 
things to enjoy. 1 Tim. 6: 17. 





MORAL INSTRUCTOR. 


49 


On ohedience to parents. 

Every man also to whom God hath given riches and wealth, and hath 
given him power to eat thereof, and to take his portion, and rejoice in his 
labor, this is the gift of God. Ec. 5; 19. 

God only knows all that is Right , and all that is 

Wrong. 

Trust in the Lord with all thine heart, and lean not unto thine own 
understanding. In all thy ways acknowledge him, and he shall direct thy 
paths. Prov. 3: 5, 6. 

Behold the fear of the Lord that is wisdom , and to depart from evil is 
understanding. Job 28: 28. 

Wisdom is the principal thing; therefore get wisdom. Prov. 4: 7. 

Keep sound wisdom and discretion, so shall they be life to thy soul and 
grace for thy neck. Then shalt thou walk in thy way safely, and thy foot 
shall not stumble. When thou liest down thou shalt not be afraid; yea, 
thou shalt lie down and thy sleep shall be sweet. Prov. 3: 21—24. 

For the Lord shall be thy confidence, and shall keep thy foot from being 
taken. Ver. 26. 

Love and Ohedience to God secure true Happiness. 

My son forget not my law, but let thy heart keep my commandments, 
for length of days and long life peace shall they add to thee. Let not mercy 
and truth forsake thee: bind them about thy neck, write them upon the 
table of thine heart. So shalt thou find favor and good understanding in 
the sight of God and man. Prov. 3: 1—4. 

Happy is the man that findeth wisdom, and the man that getteth under¬ 
standing. She is more precious than riches, and all the things thou canst 
desire are not to be compared to her. Her ways are ways of pleasantness, 
and all her paths are peace. Prov. 3: 13, 15, 17. 


LESSON V. 

On ohedience to Parents • 

1. In the former lessons, we have seen that God 
made us to be happy, that the only way of happiness 
is, always to do right; and that the Bible contains all 
those rules of right and wrong which teach us how to 
5 





50 


MORAL INSTRUCTOR. 


Anecdote showing the evils of disobedience. 

secure happiness for ourselves and for others. We 
have also seen, that to love the Lord our God with all 
the heart, makes it easy to keep those rules of the Bible; 
and that this is one reason why it is called “ the first 
and great commandment.” 

2. When children come into this world, they are 
helpless and ignorant little creatures; they do not know 
what is good or bad for them, and they need some | 
one to watch over them continually, to teach them what 
they must and what they must not do. This makes 
great care and trouble, and there are few except 
parents who love children well enough to do it. But 

as parents love their offspring so much, that they are 
willing to take all this trouble, God has put children 
under their care, and in the Bible we find this com¬ 
mand: “ Children, obey your parents in all things, for 
this is well pleasing to God.” 

3. This is the best way that could be contrived to 
make children safe and happy, thus to put them in the 
care of those that love them best, and make it the rule 
that they must obey them. Two or three anecdotes 
will now follow, to show how obedience to this rule 
tends to make children happy, and how disobedience 
leads to suffering. 

4. There was a little girl, who had never learned to 
obey her parents. She usually did as she wished, rather 
than as her parents desired. One day she was taken 
sick, and the only way to cure her was for her to take 
some very unpleasant medicine. She tasted it, and 
then refused to take it. Her parents tried to per¬ 
suade her, but could not. They offered to give her 
various good things if she would take it, but she 
was too sick to want such things. She was deter¬ 
mined not to take the medicine ; and as her parents 


Questions .—What is taught in the former lessons'? What is the first 
and great commandment, and why is it called so? Why has God 
put children under the care of parents? What command has he given 
to them? 







MORAL INSTRUCTOR. 


51 


Anecdote illustrating the evils of disobedience. 

never had punished her when she was well, they could 
not begin to punish her when she was sick. They 
could only mourn and weep as they saw her grow 
sicker every hour, and knew the medicine would do 
her good, and yet could not persuade her to take 
it. At last it was too late for medicine to be of any 
use, and soon she closed her' eyes and died. Poor 
child! If she had been made to obey her parents when 
she was well, she would have done it when sick, and 
then she would have been cured. Physicians say that 
many unhappy children die because they have not 
learned to obey their parents when well; and so when 
they are sick, they cannot be made to do what is neces¬ 
sary to cure them. 

5. There was also a little boy, a sweet and amiable 
child, and so pretty and pleasant that his parents 
would not cross him in any thing, nor punish him in 
order to make him obedient. The older he grew, the 
more he wanted, and the more he was indulged, the 
more he was unwilling to give up his own way. He 
began to feel as if every thing was made for his com¬ 
fort, and that it was wrong if any one took what he 
wanted. Thus he grew selfish and obstinate every 
day. At last he was so unreasonable that even his 
parents were out of patience, while others disliked 
him, and told him how unpleasant and disagreeable he 
was. This made him ill-humored and discontented, 
and he was constantly in trouble with the servants and 
with other children. But he was naturally an affec¬ 
tionate child, and wished to be loved, and when he 
found that almost every one disliked him and spoke 
unpleasantly to him, he grew more and more unhappy, 
till his health was injured, and he became nervous, 
sickly, and irritable. He grew up to be a man, but 
he never overcame the evils of disobedience. He 
always found it difficult to give up his will to others; 


Questions .—What are the anecdotes intended to show 1 ? Why did this 
little girl die? What do physicians say? 






52 


MORAL INSTRUCTOR. 


Anecdote showing the evils of indulgence. 

and he was always discontented because others did not 
like him. And when he came to have children of his 
own, he was so unpleasant and ill-tempered, that he 
could not make them amiable and happy. All this evil 
_,eame upon him and his children because he did not 
learn to obey his parents. 

6. Another little girl was the only child of her 
parents. She was modest, gentle, and sweet tempered. 
Her parents loved her so much that they spent most 
of their time in amusing her, and always sought for 
her every thing that she wanted. This soon made her 
feel that she was a very important person, and that 
every thing was made for her. But as she grew older 
she found that there were other persons in the world 
who would not indulge her, and that even her parents 
were often obliged to refuse many things she wanted. 
This made her passionate and impertinent. Her pa¬ 
rents admired her so much, that she learned to expect 
it from all, and was constantly trying to make others 
admire her too. But instead of this, people called her 
vain and silly, and this made her angry and discon¬ 
tented. She had been so accustomed to have her 
friends give up to her, that she expected it from every 
one else, and when she was with other children she 
would direct and domineer in a way that made them 
all dislike her. When she became a woman she was 
selfish, proud, discontented, and unhappy, and no one 
liked her society. When she saw others loved more 
than herself, she became envious of them, and tried to 
expose their faults, and thus she became a tattler and 
slanderer. And so she passed through life, unloved, 
useless, and miserable. Oh what a wise and good law 
God gave us when he said,“ Children obey your parents 
in all things!” 

7. If these children had learned to give up their will 
and wishes to their parents when they were young, 
they would have become amiable, beloved, and happy, 
instead of passing a discontented and miserable life. 
We will now attend to some of the evils that are 




MORAL INSTRUCTOR. 


53 


Evils of disobedience. 

caused by not obeying the command of God, which 
requires obedience to our parents. 

8. The first evil that arises from neglecting to obey 
our parents is, that it tends to make children selfish. 
The reason of this is, that the more children are 
allowed to do as they please, the more difficult it is for 
them to give up their wishes to gratify others. On 
the contrary, the more they are accustomed to yield 
to their parents, the easier it is to give up to other 
persons. Children who are very much indulged almost 
always grow selfish. 

9. The second evil is, that a habit of disobedience 
tends to produce ill-humor and discontent. When 
children have their own way a great deal, they find 
it more and more trying to be crossed. But the older 
they grow, the more they meet with persons who will 
not consult their wishes, so that they will often be 
obliged to give up their will. This tends to make them 
irritable and discontented; whereas, if they are accus¬ 
tomed to give up their will in childhood, they will find 
no such trouble in after life. 

10. The third evil of disobedience is, that it tends to 
make children proud and domineering. Children whose 
parents and friends give up to them, will try to make 
every one else do the same, and will become angry and 
domineering if they cannot succeed. 

11. A fourth evil of disobedience is, that it often 
brings sickness and misfortune upon children. They 
do not know what is good and what is evil. They 
often want things that would do them much mischief. 
Their parents: are the persons appointed by God to 
guide them, and those children who always obey their 
parents, avoid much suffering that comes upon those 
who disobey. Children often are made sick, or meet 
with accidents, and sometimes are killed, because they 
do not regard the directions of their, parents. This is 


Questions. —What is the first evil caused by disobedience to parents? 
What is the reason? What is the second evil? What is the third evil? 
5 * 






MORAL INSTRUCTOR. 


54 

Evils of disobedience. 


the reason why God, when he commanded children to 
obey, adds this promise: “ That it may be well with 
thee, and that thou mayest live long on the earth.” 
God foresaw that obedience to parents would be the 
surest way to secure health and long life to children. 

12. A fifth evil of disobedience is, that it tends to 
make children unruly at school, and disobedient to the 
laws of the land. When children have not been used 
to obeying their parents, they are very unlikely to 
obey their teachers, when they can avoid it. And if 
they have been disobedient children and unruly scho¬ 
lars, they wfill not submit to laws which oppose their 
wishes; of course it is probable that they will not be 
loved by teachers, nor respected by companions, nor 
prove useful and esteemed citizens. 

13. These things make it plain that children ought 
to be very thankful when their parents will not allow 
them to have their own way. All children should feel 
that whenever their parents oblige them to give up 
their will to others, they are doing them a great kind¬ 
ness. Children never should complain that they are 
forced to give up to others, for the more they are 
accustomed to do it, the greater the probability is that 
they will become useful and happy. 

14. There are several rules respecting obedience to 
parents, that children should learn and practice. The 
first rule is, “ to obey quickly, and without complaint 
or disputing.” Children who "obey readily, are always 
much more comfortable than those who are constantly 
objecting and trying to avoid what was required. The 
more children talk and object, the more difficult it is 
for them to give up and obey; and those children who 
are allowed by their parents to complain and argue, 
often acquire a discontented manner and sour looks. 
Some children who were naturally very amiable, have 
become habitually cross and ill-humored, because they 


Questions .—What is the fourth evil of disobedience? Why are obedient 
children likely to live the longest? What is the fifth evil of disobedience? 
What is the first rule about obedience to parents? 







MORAL INSTRUCTOR. 


55 


Rules respecting obedience. Value of confessing your faults. 

are constantly disputing, and opposing the requisitions 
of those whom they ought to obey. On the contrary, 
children who obey readily and without disputing, are 
generally the happiest and pleasantest children. 

15. The second rule is, always to obey cheerfully . 
If children learn to obey readily, they generally do it 
cheerfully. But sometimes they obey with a discon¬ 
tented air. When obedience comes in this manner, 
children gain little credit for it. Moreover, when they 
obey cheerfully, it always makes those who control 
them love them better, and feel more disposed to please 
and gratify them. But no one feels disposed to please 
a discontented and unamiable child. Children need to 
remember, that cross and complaining tones from them 
often will make others speak in the same way, so that 
those who wish to have their friends speak kindly and 
pleasantly to them, must learn to speak in this way 
themselves. 

16. The third rule is this, and it is a very important 
one: when children have done wrong and are reproved, 
they should always own their fault, and not try to make 
it appear different from what it really is, nor try to 
show that others have done wrong also. God requires 
us to confess our faults that we may be forgiven; and 
if children will only attempt it, they will find it is the 
surest way to prevent displeasure. 

17. The children who read this, will do well to try 
it the next time they do wrong and are reproved. 
Let them just say that they have done wrong, or are 
sorry, and they will find that they feel happier, and 
after that no one will blame and upbraid them. It is 
a very difficult duty to own ourselves to be in the 
wrong, and therefore there is the more merit in per* 
forming it. Every one thinks the better of a person 


Questions .—What is the second rule 1 ? What has made some children 
cross and ill-humored? Who are the happiest, pleasantest children? What 
is the second rule? What effect is produced by obeying cheerfully? What 
do children need to remember? What is the third rule? What does God 
require ? 







56 


MORAL INSTRUCTOR. 


Rules respecting obedience. 


who is not afraid nor ashamed to own a fault, and yet 
it is wonderful to see how few have the honesty and 
courage to do what they know every one will like them 
the better for doing. Most persons will excuse, and 
palliate, and complain of others, instead of quietly and 
generously owning that they were in the wrong. 

18. Children, therefere, should try to form a habit of 
acknowledging their faults and mistakes. They should 
do it, not only because it will save them from displea¬ 
sure, but because it will tend to prevent their repeating 
the fault, and especially .because God requires them 
to own their faults, and cannot forgive them till they 
have done it. 

19. A fourth rule is, that children should obey the 
wishes of their parents, as much when they are absent 
as when they are present. When a child does a thing 
in the absence, of his parents, which he would not do if 
they were present, he is breaking the law of God 
which says, “ honor thy father and mother.” It makes 
no difference whether the child has been expressly 
forbidden to do that particular thing. If he knows 
his parents would not allow him to do it if they were 
present, he does not honor them by doing it when they 
are absent. Such a child should remember that God 
sees him, and has commanded him to honor his father 
and mother, and that such conduct is disobedience, both 
to his parents and to God. 


Questions .—What good comes from owning our faults'? Is it difficult to 
own our faults? Does this make it more meritorious? What good traits 
are shown when persons confess their faults? What do persons generally 
do when in the wrong? What law is broken by doing what parents would 
disapprove, in their absence? What should a child, who is tempted to do 
this, rerpember? 





MORAL INSTRUCTOR. 


57 


On obedience to teachers. 


BIBLE LESSON. 

Honor thy father and thy mother, that thy days may be long upon the 
land. Ex. 20: 12. 

Keep thy father’s commandment, and forsake not the law of thy mo¬ 
ther. Bind them continually upon thy heart, and tie them about thy nock. 
Pov. 6: 20,21. 

My son, hear the instruction of thy father, and forsake not the law of thy 
mother; they shall be an ornament of grace unto thy head, and chains about 
thy neck. Prov. 1: 8, 9. 

Hearken to thy father that begat thee, and despise not thy mother when 
she is old. Prov. 23: 22. 

Ye shall fear, every man, his father and mother. Lev. 19: 3. 

A wise son maketh a glad father, but a foolish son despiseth his mother. 
Prov. 15: 20. 

Children obey your parents in all things, for this is well pleasing unto the 
Lord. Col. 3: 20. 

Honor thy father and thy mother (which is the first commandment with 
promise) that it may be well with thee, and that thou mayest live long on 
the earth. Eph. 6: 2, 3. 

Children obey your parents in the Lord, for this is right. Eph. 6:1. 

Let them learn to show piety at home, and to requite their parents. 
1 Tim. 5: 4. 

Cursed be he that setteth light by his father or his mother; and all the 
people shall say, Amen. Deut. 37: 16. 


LESSON VI. 

On obedience to Teachers• 


1. As there is nothing more important to children, 
than habits of obedience, God has made it a rule, not 
that they should obey their parents only, but that they 
should obey all who have the rule over them. When 
children are sent to school, they are required by God 





58 


MORAL INSTRUCTOR. 


Why teachers make rules. 

to obey their teachers, as much as they are required to 
obey their parents at home. 

2. For a certain number of hours every day, children 
pass from the care of their parents to the care of 
teachers, who for the time take the place of parents. 
The Bible says: 44 Obey them that have the rule over 
you, and submit yourselves.” 44 Let every soul be sub¬ 
ject to the higher powers, for there is no power but of 
God, and the pow r ers that be, are ordained of God.” 
These passages teach us that we should always submit 
to the direction and rules of those who have a right to 
control us, whether it be to parents, guardians, teachers, 
employers, or rulers. And they teach us, also, that 
whenever we resist the will of those who have a right 
to control us, we resist the ordinance or command of 
God, and are disobedient to him. 

3. These rules, like all that God has given, are 
intended for our happiness. It is one of the greatest 
evils that can befall children, to be allowed to have 
their own will. It is one of the greatest blessings for 
them to have friends, who are older and wiser, to 
control them. 

4. Obedience to teachers is calculated to secure the 
same benefits, and save from the same evils, as obedi¬ 
ence to parents. When teachers have a number of 
scholars, it is necessary for the comfort and improve¬ 
ment of all, that certain rules should be made by the 
teacher, and obeyed by the scholars. 

5. Teachers do not make rules merely for their own 
convenience, but for the improvement and happiness 
of their pupils. It is very important that scholars 
should feel that the rules of school are designed for 


Questions .—What habits are very important to children? What com¬ 
mand has God given respecting obedience ? What other rules are taken 
from the Bible, and what do they teach? What are those rules intended for? 
What is one of the greatest of evils to children? What is one of their 
greatest blessings? What benefits are secured by obedience to teachers? 
For what do teachers make rules? What is the best way to be hapnv at 
school? 






MORAL INSTRUCTOR. 


59 


Anecdote respecting punctuality. 

their good; so that the best way to be happy at school 
is, to obey them. 

6. There are four things, for which teachers find it 
necessary, for the good of the scholars, to make rules. 

7. The first is punctuality. There are two reasons 
why this duty should be required at school: the first is, 
that it tends to promote the comfort and success, both 
of the teacher and the pupils. If the scholars are all 
punctual, every thing can go forward with more reg¬ 
ularity. But when they are not, every thing is uncom¬ 
fortable and irregular. The quiet of the school is 
interrupted, the regular exercises are disturbed, the 
attention of the scholars is drawn from, their pursuits, 
the teacher feels disquieted in seeing rules violated, 
and in thinking of the evils of bad examples, while 
those who are guilty of this neglect of rules, feel un¬ 
comfortable themselves. They not only suffer the 
disquiet that always attends the neglect of duty, but 
they know that they displease their teacher, and lose 
credit with their companions. 

8. The second reason for enforcing punctuality is, 
that it tends to form a most valuable habit. A person 
who is not punctual, is continually causing vexation to 
himself and to others. 

9. To illustrate this, a case, such as often occurs, will 
be described. The Trustees of a college were to meet 
at ten o’clock in the morning, and it was necessary to 
have at least eleven persons present, before any busi¬ 
ness could be done. Ten of them were punctual, and 
waited an hour for the eleventh to come, so that they 
could proceed to business. When he arrived, one of 
the others had another appointment, and was obliged 
to leave; and so no business could be done, because the 
requisite number did not come together all at once. 
Now, two of these persons had taken a long journey 
on purpose to be at this meeting, to transact important 
business, and all of the gentlemen that waited had to give 


Questions .—What evils does a want of punctuality at school occasion! 
What is the second reason for enforcing punctuality? What case illustrates 
the evils of a want of punctuality? 








60 


MORAL INSTRUCTOR. 


Importance of rules of order. 

up a whole hour from their business; and all this vexa¬ 
tion and loss of time was caused by one man, who had 
grown up without the habit of punctuality. 

10. And the want of punctuality of one man will 
always tend to produce the same evil in others. If 
a teacher is not punctual, the scholars, not knowing 
exactly when school begins, will not be so. If a min¬ 
ister is not punctual, his people will not be so, and the 
first part of public worship will be constantly inter¬ 
rupted. If parents are not punctual at meals, or in 
other domestic matters, the children will not be so, and 
thus in all the business of life. People are constantly 
losing time, and thus causing much vexation to them¬ 
selves and others, by the want of punctuality. For 
this : reason, it is very important that scholars should 
form a habit of being punctual at school. It may prove 
a blessing to them through life. 

11. Another thing for which teachers need to make 
rules is, to secure order . There is nothing more neces¬ 
sary to the comfort of both teachers and scholars, than 
good order. If the scholars talk and move about—if 
they go out* and come in—if they play, eat fruit, and 
amuse each other, it is as impossible for a teacher to 
perform his own duties properly, as it is for the pupils 
to perform theirs. In a quiet, regular, orderly school, 
every pupil feels more comfort and can accomplish 
twice as much in his employments, as can be done in 
a noisy, disorderly, and irregular school. 

12. The first reason, then, for securing order is, that 
it increases the comfort and success of both teachers 
and pupils. 

13. A second reason for enforcing rules of order is, 
that it forms valuable habits. A child who has been 
accustomed through all his early years to be orderly in 
school, will form a habit of regarding the rules of order, 


Questions .—What cases arc mentioned where one bad example prevents 
many from being punctual? Can you mention any other case you have 
known yourself? What is the first reason for making rules for order in 
6chool? What is the second reason? What will be the probable effect 
of being rude and disorderly at school ? 








MORAL INSTRUCTOR. 


61 


Importance of rules of neatness. 

propriety and decorum every where. The more children 
have been accustomed to submit to rules of propriety in 
school, the easier it will be to regard such rules when 
they leave it. Those children who are rude and disor¬ 
derly at school will be very likely to become disagreeable 
and unruly when they leave it. 

14. A third thing for which teachers need to make 
rules is, to secure neatness. If scholars are allowed to 
throw about their hats, bonnets, or other articles of 
dress—if they come in with muddy shoes—if they 
throw paper and trash about the room—if they soil their 
books and desks with ink—if they cut and deface the 
room and furniture—they will form habits of neglect 
and slovenliness, which will not only render their 
school room a disagreeable and uncomfortable place, 
but diminish their enjoyment and respectability through 
life. 

15. All persons feel more comfortable when every 
thing around them is clean, neat, and in order; and 
those who form good habits in these respects at school, 
will be more likely to maintain neatness and order at 
home. A teacher who can make pupils neat and par¬ 
ticular at school, aids them in forming a most desirable 
habit, and promotes their happiness in future life. 

16. The fourth thing for which teachers must make 
and enforce rules is, to secure good lessons, and the 
faithful discharge of school duties. 

17. There are two reasons for this: one is, that the 
pupils may acquire useful knowledge; and the other is, 
that they may form good habits of mind. If a lesson 
is learned imperfectly, it will soon be forgotten. If 
writing is done carelessly, a poor writer is formed, 
instead of a good one. If reading and arithmetic are 
attended to in a negligent manner, very little is learned, 
and very bad habits are formed. If, therefore, scholars 
are to succeed in their pursuits, they must be made to 

Questions .—What is the third thing for which teachers must make rules? 
What effects do neatness and order produce? What is the fourth thing for 
which teachers must make rules? What are the two reasons for this? What 
will be the effect of carelessness and negligence in school duties? 






62 


MORAL INSTRUCTOR. 


On strictness in teachers. 


do every thing carefully and thoroughly . And when 
they are made to do this, they not only acquire useful 
knowledge, but they form habits of accuracy and 
thoroughness, which will make them succeed better in 
any thing they attempt after they leave school. A 
scholar who is careless and negligent of his lesson 
through school days, will probably be negligent in 
every thing through future life. 

18. But there is one thing that children need to 
understand respecting strictness in teachers. Suppose it is 
a rule of the school that no one may go to drink except 
in recess. A child feels very thirsty, and tells the 
teacher he wants to go only this once , and that he will 
not make any noise. The teacher then thinks, “ now 
here are fifty children, and I must not be partial. If 
I let this child go, I must let all the rest go, if they 
make the same request. This will destroy the rule, 
and there will be constant interruption made by those 
going to drink.” The teacher refuses permission, and 
perhaps the child thinks it is not kind, and that his 
teacher is too strict. 

19. But the child should remember, that it is wrong 
for teachers to be partial, and wrong for them to allow 
good rules to be destroyed. When a child wishes the 
teacher to excuse him from some rule, he should 
ask himself, “ what will be the effect if all the school 
should do what I wish to do?” And if he sees it would 
be mischief and disorder, he should again enquire, 
“ why should I wish my teacher to be partial to 
me? or why should I wish him to give up a neces¬ 
sary regulation?” 

20. Those teachers who are not careful and strict in 
sustaining rules in all cases , always find trouble. They 
are considered as partial by those whom they do not 
indulge, and those who are excused from rules tempt 
their companions to ask for the same privilege, or else 


Questions .—What will be the effect of allowing one child to break a 
rule? What should a child ask himself when he wishes to be excused from 
some rule? What is the benefit of strictness, and the evil of a want of it? 
How can a teacher save himself and his pupils from much trouble? 






Moral instructor. 


63 


Duties of pupils to teachers. Teachers labor to do good. 

they take it without asking. A teacher who will kindly 
and steadily refuse to allow any excuse from rules, will 
save much trouble to himself and to his pupils. 

21. There are some obligations which pupils owe to 
teachers, that all ought to regard. The first is respect¬ 
ful language and deportment. This is due to all who, 
by God or by our parents, are put in authority over us. 
It makes no difference whether a pupil likes a teacher, 
or what opinion he has of his character or qualifications; 
so long as he is his teacher, and has authority over him, 
he should be treated with respect. The Bible makes 
no exceptions in the rule that requires this; for if pupils 
were required to treat teachers with respect, only when 
they think them good and wise, few teachers would 
receive the reverence and obedience that God requires, 
toward all those that have authority. 

22. A second duty of pupils to teachers is, not to 
find fault and complain of them out of school, but 
always to speak of them with kindness and respect. It 
would be considered very ungrateful and improper for 
children to complain of their parents to teachers and 
to others. Though it is not so great a violation of 
duty and propriety to do the same thing in respect to 
teachers, it is a similar fault. 

23. Teachers labor to do good to their pupils, and it 
is ungrateful and ungenerous, if they have faults of 
character, or make mistakes, to have them spread 
abroad by the very children they are toiling to benefit. 
If parents ask questions about the teacher and the 
proceedings of school, it is right to tell the exact 
truth; but this is a very different matter from going 
home to complain and find fault with the teacher and 
the school. 

24. The more amiable and intelligent a pupil is, the 
more careful he will be of the reputation and feelings of 

Questions .—What is the first duty owed to teachers here mentioned? 
Is there any exception to this rule allowed by the Bible ? What would be 
the effect of the exception mentioned? What is the second duty owed 
to teachers? What is said about making known the faults of parents and 
teachers? When is it right to tell all the truth about a teacher and the 
school ? 






64 


MORAL INSTRUCTOR. 


Modes in which pupils can aid teachers. 

his teacher; and it is one of the highest encomiums on 
a pupil, to say that he always loves and honors his 
teachers. It is generally the bad, and not the good 
scholars, who complain most of their teachers. 

25. A third duty owed to teachers is, sympathy and 
assistance in their duties. Every good teacher is labor¬ 
ing, not for himself, but,for the improvement and happi¬ 
ness of his pupils. Every scholar can aid the teacher, 
by becoming interested in all his plans and efforts, and 
trying to promote them. Scholars ought to feel that 
the interest of teacher and pupil is the same, and that 
whatever injures one, injures the other. 

26. Many scholars act as if they thought that it was 
the teacher’s interest to require as much as possible, 
and the scholar’s interest to avoid these requisitions. 
No school can prosper while such a state of feeling 
exists among scholars. Instead of this, pupils should 
feel that the teacher is laboring for their happiness, and 
that it is for their interest to help in every way possible. 

27. There are many ways in which pupils can aid 
their teachers. They can obey all the rules and learn 
their lessons well, and thus set a good example; they 
can always uphold and defend the character of the 
teacher, and the rules of the school; they can exert 
influence with the indolent or unruly pupils, and try to 
make them better; they can assist companions in stu¬ 
dying their lessons; they can help the teacher in pre¬ 
serving neatness and order in the school room; by all 
these, and many other methods, a good and amiable 
scholar can render sympathy and aid to a teacher. 

Questions .—What is said about amiable and intelligent pupils ? Who 
are most apt to complain of teachers? How can pupils aid a teacher? How 
ought scholars to feel? How do many scholars act? How should pupils 
feel in regard to a teacher? What are the particular ways in which a 
pupil can aid a teacher? 





MORAL INSTRUCTOR. 


65 


Obedience to the laws. 


BIBLE LESSON. 

Wherefore be ye not unwise, but understand what the will of the Lord is; 
submitting yourselves one to another in the fear of God. Eph. 5: 17—21. 

Let every soul be subject to the higher powers; for there is no power but 
of God; and the powers that be, are ordained of God. 

Whosoever therefore resisteth the powers, resisteth the ordinance of God. 
Render therefore to all their dues; tribute to whom tribute is due; custom 
to whom custom; fear to whom fear; honor to whom honor. Romans, 13: 

h 2 , 7 . 

Submit yourself to every ordinance of man for the Lord’s sake. 1 Peter, 
2: 13. 


LESSON VII. 

On obedience to the Laws. 

1. There are some reasons why American children 
should know more respecting the laws, and the neces¬ 
sity of obedience to them, than the children in any 
other land. In order that these reasons may be under¬ 
stood, the following story is told. 

2. There was once a large ship, with several hun¬ 
dred persons, cast away on an uninhabited island. 
After great suffering and trouble, they found that the 
island furnished the means of living, and with the help 
of what they took from the jship, they contrived to 
make a comfortable village. When on board the ship, 
the captain had all the power, and the rest were obliged 
to obey him. 

3. When they were settled on shore, the captain 
still claimed the right to make all the rules, and direct 
how all should conduct. If any one opposed his will, 
he called his sailors around him, and they, being accus¬ 
tomed to obey him, made the rest obey. This captain 
was very cruel and tyrannical. He made the people 


Questions .—What ought American children to know? What story is 
told? 

6* 







66 


MORAL INSTRUCTOR. 


Anecdote to illustrate forms of government. 


work for him without pay; he took the property of 
others for himself; and when angry, he would beat or 
imprison those who offended him. This was like the 
government of a king, or a monarchy. 

4. His government at last became so intolerable, that 
about twenty of the strongest men joined together, 
and seizing the captain, they put him to death. When 
the captain was dead, there was no one to govern 
the village, and there was much trouble and quarreling, 
because there was no one to settle any difficulty, or 
punish any crime. For the captain had regulated 
every person, and had, in many respects, made the 
people do what was for their good. Very soon there 
was so much uproar and contention, that the twenty 
men who killed the captain agreed that they would 
unite to defend each other; that they would make laws 
for the village and oblige every one to obey them; and 
they hired the captain’s sailors to help them in forcing 
the rest of the people to obey their laws. This was 
like the kind of government called an aristocracy. 

5. But very soon the village found that it was better 
to have only one governor, than to have twenty; for 
these men were all selfish, and all planned for their 
own interests, rather than for the good of others. 
They forced the people to work for them, and to 
give up their property, just as the captain had done. 
They quarrelled among themselves, also, and very soon 
there was nothing but trouble and fighting all over the 
village. 

6. At length the people were so distressed that they 
all came together to decide what should be done. After 
long consultation, they concluded that they would not 
obey the twenty men any longer, but send them off, 
or punish them, unless they gave up all their power, 
and all their unlawful gains. They then appointed 
some of the wisest men to draw up such laws as were 
best for the whole people; and after this was done, they 
all came together and solemnly promised to obey these 
laws themselves, and to aid in punishing all who 


Questions .—What is a monarchy? What is an aristocracy? 








MORAL INSTRUCTOR. 


67 


Anecdote illustrating the evils of an ignorant democracy. 


refused to obey them. They then appointed men from 
their number, whose duty it was to seize and punish 
all who did not obey these laws. This was like such 
a government as ours, or a democracy. 

7. After this was done, for a long time the village 
enjoyed peace and prosperity. The laws were wise 
and good; the men who were chosen to maintain them 
were faithful, and the people were willing to obey. But 
after a number of years had passed, they began to man¬ 
ufacture whiskey and drink it, until more than half of 
the village became idle, quarrelsome, and intemperate. 
In consequence of this, the laws were disliked by those 
who chose to drink and waste their time. They first 
began to oppose those who tried to enforce the laws, 
and at last they declared that any man who should 
oppose the wishes and opinions of the largest party, 
should be driven out of the town, or be hanged. The 
idle and intemperate party was the largest, and accord¬ 
ingly when any person complained of their practices* 
they drove them out of the village, or killed them. 

8. Meantime they quarrelled among themselves; they 
attacked every one they disliked; they roamed about, 
and took every thing they wished, and of all the dis¬ 
tresses that ever were suffered in the village, this was 
the greatest. Nobody felt that he could call any thing 
his own, or that he should live through another day. 
Murder, robbery, and every horrible crime, were per¬ 
petrated every day, without any redress. Every person 
was in terror and distress, and all concluded that any 
thing was better than the present state of things. 

9. At last one of the villagers laid a plan to save the 
village from destruction. He went around to all the 
best men and persuaded them to arm themselves and 
agree to obey him. He took all the money he had, and 
hired many to help him. He then arranged matters so 
that he and his men marched through all the streets 
with loaded muskets, and threatened to shoot every 
man that did not go into a large enclosure. 

Questions .—What is a democracy 1 ? What was it that made it necessary 
to change from a democracy back to monarchy? 







68 


MORAL INSTRUCTOR. 


The necessity of virtue and intelligence in America. 

10. He succeeded in getting the whole village collect¬ 
ed in one place, and then he told them that his fellow 
citizens had agreed to make him their ruler, and to 
give him power to support the laws; he told them all to 
go home and understand that they were to obey the 
laws, or else be punished, and that he and the soldiers 
under his command would shoot all who refused to 
obey him. Thus this man became a sort of king, and 
the village was changed back again, from a democracy 
to the government of a king, or a monarchy. 

11. From this time the villagers concluded that when 
the people are wise and good, it is safe and best for 
them to make laws and appoint their rulers, and thus 
govern themselves; but that when people are ignorant 
or wicked, they must be governed by a king, and be 
forced to obey laws which they do not make, and be 
ruled by men whom they do not appoint. 

12. Now this story shows the situation of the Ame¬ 
rican people. Their forefathers were once governed 
by one man called a king. Afterwards they were gov¬ 
erned by a small number of men, called a king, lords, 
and commons. But at last, when they found themselves 
much oppressed, they concluded they would make their 
own laws and govern themselves. Accordingly, all the 
laws in America have been made by the people, and all 
the rulers are appointed by them. And we now are in 
a very prosperous and happy situation. 

I 13. But all our hopes for the future depend upon 
having the people who make laws and appoint rulers, 
wise and good. If the people become ignorant and 
wicked, a time will soon come when there will be just 
such suffering all over the land, as there was in that 
village, when the idle and intemperate took the govern¬ 
ment, and then our only resort will be to submit to 
some man who will be a king, and force us to obey the 
laws. In order, then, that we may be saved from 
such dreadful evils, the children in this nation must be 


Questions .—When people are ignorant and wicked, why is a monarchy 
better than a democracy 1 ? How were the forefathers of the American 
people governad ? How are Americans governed now? 








moral instructor. 


69 


Anecdote show ing the importance of intelligence in a nation. 

both wise and good. They must be wise , in order to 
make wise laws, and good, in order to be faithful in 
obeying them. 

14. A story will illustrate the need of having the 
people well informed and intelligent, in order to make 
and sustain their own laws, and appoint their own 
rulers. A dreadful pestilence once broke out in a 
town in Russia, and it raged so fearfully that in almost 
every family, more than half their number were either 
sick, or dying, or dead. The physicians used all their 
skill, and tried every medicine in vain. At last some 
of the people imagined, that it was the medicines given 
by the physicians, which caused the sickness and deaths. 
This fear soon spread all over the town, until the people 
were all in a rage against the physicians. Some they 
killed, some they drove away, and not a single physi¬ 
cian dared to appear to relieve their sufferings. This 
made the case of the inhabitants dreadful, for now they 
had no help from medicine, and it seemed as if all the 
people must die. 

15. But the governor of the province heard of the 
mischief, and came with an army of soldiers and sent 
for the physicians to come back, and protected them in 
the performance of their duties. Now, if these people 
had not been very ignorant, they could not have been 
made to believe such an improbable thing, as that the 
physicians wished to poison their neighbors and fellow 
citizens. But as they were thus ignorant, it was fortu¬ 
nate that they had persons to govern them, of more 
knowledge, who forced them to behave more rationally. 

16. But in this country, if the people are ignorant, 
there is no governor who has the power to make them 
conduct reasonably. The people make the laws and 
appoint their governors, and the laws and governors 
therefore will always be such as the people choose. If 
then, the people are ignorant and unreasonable, they 

Questions .—How is the only way in which our country can continue pros¬ 
perous and happy? What story shows the bad effects of ignorance? Why 
was it better for such ignorant people to be governed by others, and not 
allowed to govern themselves? What will be the consequence of ignorance 
he e? 







ft) 


MORAL INSTRUCTOR. 


On obedience to the laws. 

will make foolish and injurious laws, and appoint unwise 
and unreasonable rulers. 


BIBLE LESSON. 

Thou shalt provide out of all the people, able men, such as fear God, 
men of truth, hating covetousness; and place such men to be rulers. Ex. 
18: 21. 

Take your wise men and understanding, and I will make them rulers 
over you. Deut. 1:13. 

He that ruleth over men must be just, ruling in the fear of God. 2 Sam. 
23: 3. 

When the wicked beareth rule, the people mourn. Prov. 29: 2. 

When the righteous are in authority, the people rejoice. Ib. 

Let evciy soul be subject to the higher powers, for there is no power but 
of God, and the powers that be, are ordained of God. Whosoever therefore 
resisteth the powers, resisteth the ordinance of God. For rulers are not a 
terror to good works, but to ihe evil. Wilt thou then not be afraid of the 
powers ? Do that which is good, and thou shalt have praise of the same. 
For he is the minister of God to thee for good. But if thou do that which is 
evil, be afraid, for he beareth not the sword in vain; for he is the minister 
of God, a revenger to execute wrath upon him that doeth evil. Wherefore 
yc must needs be subject, not only for wrath, but also for conscience sake. For, 
for this cause pay ye tribute also, for they are God’s ministers, attending con¬ 
tinually upon this very thing. Render therefore to all their dues; tribute to 
whom tribute is due, custom to whom custom, fear to whom fear, honor to 
whom honor. Rom. 13: 1—8. 


LESSON VIII. 

On Obedience to ihe Laws . 

1. There is nothing that shows the importance of 
having children brought up to obey their parents, and 
thus to learn to give up their will, so much as the nature 
of the government in America. 


Question .—What shows the importance of obliging children to give up 
their will to their parents'? 










MORAL INSTRUCTOR. 


71 


Evils from allowing children to grow up ignorant. 

2. It has been shown that the people make the laws. 
Now the way in which it is done, is this. When a law 
is thought to be needful, the people talk over the matter 
all over the country, and some think one thing is the 
best, and some think another; some are very desirous 
to have it one way, and some another. 

3. The only way in which such things are decided, 
is for the smallest party, called the minority , to give up 
to the greatest party, called the majority . It therefore 
is constantly necessary in America, for people to learn 
to give up their own way; for in all laws and regula¬ 
tions, the smaller party must always give up to the larg¬ 
est. But if the children of this country are brought 
up without learning, to give up their wishes to the will 
of their parents and teachers; whenever they are in 
the minority, they will refuse to give up to the majority, 
and will either break the laws and be punished, or else 
the laws will be destroyed. For laws are useless unless 
all are made to obey them. If any person can obey or 
disobey just as he pleases, there is no use in laws, and 
men will become as selfish and wicked as they please. 

4. We can now understand how much misery this 
nation will suffer, if the ignorant and vicious exceed in 
number those who are wise and good. They will 
make wicked and injurious laws, and oblige good men 
either to submit to them, or to fight; or else they will 
disregard all laws and follow their own wicked ways, 
till safety and happiness come to an end. 

5. The safety and happiness of the nation depend 
upon having the children in our schools, who are soon 
to make the laws, and direct respecting the interests of 
the inhabitants, become dutiful to parents, well educa¬ 
ted, and obedient to those rules which God has given in 
the Bible. 

6. For if these children grow up ignorant and vicious, 
then foolish and wicked laws will be made, which good 
men ought not to obey; while all the power will be in 

Questions .—How are the laws made in America? What do minority &nd 
majority mean? What is necessary in order to make laws of any use? If 
the majority in this nation are ignorant and wicked, what will be the conse¬ 
quence? Why are good men so anxious to have children instructed? 









72 


MORAL INSTRUCTOR. 


Dreadful sufferings in France. 

the hands of the selfish, the ignorant, the proud, and 
the wicked. Then men will not be restrained by laws 
and penalties; for wicked and selfish rulers do not care 
for laws except when they benefit themselves. And so 
the land would soon be filled with violence and blood. 
Robbers would roam through the streets, to seize on 
treasures and property not their own. Men who hated 
each other, would fight and murder whenever they 
chose. Children would follow bad examples, and drink, 
and swear, and fight, and steal, and murder. No man 
would dare to speak his thoughts, no woman would dare 
to go abroad. Little children would be left without 
parents to pine and starve. Men would be obliged to 
give up business, because those who trade with them 
would cheat and refuse to pay, and no laws could 
oblige them to do it. And thus hunger and nakedness 
and terror and distress, would spread over our beautiful 
land, which is now so prosperous and happy. 

7. It is to prevent such evils, that so many are 
endeavoring to provide schools, so that children may 
be well instructed; to promote temperance, to spread 
the Bible through the nation, and to send ministers and 
teachers who may teach the people to become wise and 
good, to learn the laws of God, and to form a habit of 
obeying them. 

8. There was a time in France, w r hen the people kill¬ 
ed their king, and determined to make their own laws 
and govern themselves. But at that time the people 
were so ignorant and wicked, that they were not qualifi¬ 
ed to govern themselves, and such terror and suffering 
succeeded, as no nation had ever endured. All laws 
were disregarded, wicked men roaming through the 
streets, abusing and murdering whom they pleased; and 
thousands and thousands of innocent persons were shut 


Questions .—What will be the consequence when there are more ignorant 
and bad children than educated and good children? What sort of rulers do 
Ignorant and wicked men appoint? What will be the effect of appointing 
wicked men to be rulers? What is the reason good men are getting up 
tchools, and promoting temperance? What time in France is spoken of 1 
How were the people at that time? 





MORAL INSTRUCTOR. 


73 


Dreadful sufferings in France. 


up in prisons, and then brought out without any trial, 
to have their heads cut off. 

9. There was a dreadful instrument called the Guil¬ 
lotine, which was made at that time, on purpose to cut 
off heads with speed; and where this instrument stood, 
in the different cities in France, so many men and wo¬ 
men were murdered, that there were great streams of 
blood seen running through the streets, like the streams 
we see after a heavy rain. 

10. Many fathers and mothers were taken out of 
their beds in the night by ruffians, without knowing 
what evil they had done, hurried to this dreadful guillo¬ 
tine, and there barbarously murdered. Never was there 
such a scene before. All the nations around them turn¬ 
ed pale, and shook with horror to see the sufferings of a 
people who were attempting to govern themselves, while 
they were destitute of wisdom and virtue. 

11. Let children in this country remember this, for 
they are growing up to make laws and to govern the 
nation; and if they do not become intelligent and vir¬ 
tuous, they will witness the same distressing scenes 
which France endured. 

12. There are some rules that children need to learn, 
respecting obedience to the laws. 

13. The first rule is this; that when a law is not 
considered wise, we are bound to obey it, unless it is 
contrary to the express laws of God in the Bible. If 
wicked laws are made, we are not bound to obey them; 
but if the laws are unwise or needless, we must submit 
to them. For example, if a law should be made, requir¬ 
ing us to steal, or to lie, we ought not to obey it; but 
if a law requires us to pay taxes that we think are need¬ 
less, we are bound to comply with it. 

14. The reason is, that men think so differently re¬ 
specting what is wise and expedient, that no law can 
be made, which will seem wise to every one. If, there- 

Questions .—What was the consequence?" Why did France suffer so? 
What should this teach the children of America? What is the first rule 
about obedience to laws? What laws are we bound not to obey? May 
we break a law because we do not think it a wise one? 

7 







74 


MORAL INSTRUCTOR. 


What is to be done when laws are bad. 

fore, one man is allowed to break a law when he thinks 
it needless or injurious, every man may have the same 
liberty; and it will soon come to pass, that men will 
obey only those laws which they like. When this time 
arrives, all laws will be destroyed, and all the horrors 
which afflicted France, will come on us. It is, there¬ 
fore, indispensable, that children should be taught to obey 
all the laws that are made, unless they are contrary to 
an express command of God. 

15. The way to remedy the evils of unwise and inju¬ 
rious laws in this country is, for those who see their 
evils, to talk, and write, and print, in order to make 
others think as they do; and, as soon as they can, in¬ 
crease the number of those who agree with them, till they 
become the majority , then the law can be altered, and 
a better one made. All Americans, then, are bound to 
obey every law, whether they think it is wise or not; 
and if they think a law injurious, instead of violating it, 
they must try to have it changed. 

16. Another rule respecting obedience to laws, is 

this: We must treat with respect those who are 

appointed as rulers. By this is not intended, that 
whenever a man is made a magistrate, we must treat 
him with repect at all times . For if a magistrate is a 
very wicked man, it would be wrong to feel or act 
towards him with much respect. But the duty enjoined 
is this; that whenever men appear as magistrates to 
enforce the law, we must treat them with respect on 
account of their office. 

17. For example, suppose the people appoint a 
swearing, drinking, and dishonest man to be a mayor or 
sheriff. Suppose a riot takes place; it is then the duty 
of such a magistrate to appear for the purpose of en¬ 
forcing the laws, and then every good citizen should 
treat him with respect, for the sake of his office. No 
laws can be sustained, unless officers of justice and mag- 


: Questions .—What is the way to remedy the evils of bad laws? What is 
another rule respecting obedience to law? Must bad magistrates be treated 
with respect at all times ? When must magistrates always be treated with 
respect, whatever may be their character? 









MORAL INSTRUCTOR. 


75 


Obedience to laws. Danger of mobs. 

istrates are treated respectfully while performing their 
duties. 

18. If men are base, ignorant, or vicious, it is wrong 
for the people to appoint them as magistrates; but when 
they are in office, they ought always to be treated res¬ 
pectfully while in the performance of their duties. 
When not in the discharge of these duties, then they 
should be treated according to their character and 
deserts. 

19. A third rule respecting obedience to laws, is this. 
When there are persons whom we dislike, and who, as 
we think, are doing great mischief, we must not neglect 
to enforce the law that protects them. For instance, 
suppose certain men should come into a place, who are 
gamblers and cheats, and begin to entice the young men 
and children to cheat, and drink, and gamble, and thus 
do great evil, and cause much sorrow and suffering. 
Suppose many fathers, and brothers, and friends, whose 
relations or children have been tempted and led astray, 
become so angry, that they form a mob, and go to tear 
down the houses of these gamblers, and to drive them 
out of the city. In such a case, however good men 
may- detest these wicked wretches, it is their duty to 
protect them from the violence of a mob. 

20. And the reason is this. It is so important to 
sustain the laws, that it is a greater evil to have them 
violated by a mob, than it is to have any guilty person 
escape punishment. For if mobs are allowed to rule, 
then whenever discontented men imagine any thing to 
be wrong, instead of appealing to law, they will at¬ 
tempt to inflict punishment themselves, and thus all 
law and safety will be at an end. 

21. The proper way to proceed in such a case as has 
been described is, to use only lawful means to make 
those gamblers uncomfortable. The community should 

Questions .—Is it right to appoint ignorant and base men to be magistrates'? 
What is a third rule about obedience to law? What is the reason that good 
men must protect wicked men from the violence of mobs? What is to be 
done when there is no law to punish men for certain evils? Is it right, when 
men are doing mischief, to punish them by expressing dislike and abhorrence 
of their crimes ? 










76 


MORAL INSTRUCTOR. 


Duty of Americans in reference to mobs. Rules to be practised. 


fully express the abhorrence that is felt; and then, as 
fast as it can be accomplished, laws should be made 
that will prevent such wickedness. As the people have 
full power to make and alter laws, there is no necessity 
for any other method. And whenever a town or city 
allows mobs to punish what is wrong, very soon they 
will punish persons for doing what is right. For those 
who compose mobs are generally wicked persons, who 
had rather punish a man for doing right than for doing 
wrong. 

22. We never find mobs punishing men for swearing, 
or drinking, or idleness. But they have often punished 
good men for preaching the truth. The Saviour of the 
world and all his apostles were abused by mobs for 
teaching and preaching peace and good will to men. 

23. It is very important, therefore, for American 
children to learn that they must always sustain the 
laws by putting down mobs. Every man in America 
ought to be firm in his resolution to aid in dispersing all 
mobs, whatever may be the wickedness they are aiming 
to punish. 

24. In the Bible, we shall find that God has foreseen 
the importance of obedience to laws and magistrates; 
and that he has given express commands to direct us 
in performing these duties. 

25. There are some things that children should resolve 
to do, when they come to be men. The first is, that 
they will always endeavor to have wise and good men 
appointed to be rulers. 

26. The second is, that when they dislike a law they 
will (unless it is contrary to God’s express command) 
always obey it, until it can be altered. 

27. The third is, that they will always treat magis¬ 
trates with respect, when they are discharging their 
duties; whatever their character may be. 


Questions .—Is it ever right to punish them by mobbing them? What sort 
of men compose mobs? Have mobs ever punished men for doing good? 
What is very important for American children? What shall we find in the 
Bible on this subject? What is the first thing children should resolve? 
What is the second ? The third ? 





MORAL INSTRUCTOR. 


77 

On frankness and sincerity. 

28. The fourth is, that they will always aid the 
magistrates in supporting a law, whether it is in their 
opinion wise or unwise. 

29. The fifth is, that they will always aid in putting 
down mobs, whatever may be the evil they are attempt 
ing to punish. 


BIBLE LESSON. 

I exhort that first of all supplications, prayers, intercessions, and giving 
of thanks, be made for all men; for kings and for all that are in authority. 
This is good and acceptable in the sight of God our Saviour. I Tim 2 
], 2, 3. 

Thou shalt not curse the ruler of thy people. Ex. 22: 28. 

Thou shalt not speak evil of the ruler of thy people. Acts 23: 5. 

Submit yourselves to every ordinance of man for the Lord’s sake; whether 
it be to the king as supreme, or unto governors as unto them that are sent by 
him, for the punishment of evil-doers, and for the praise of them that do well. 
1 Peter, 2: 13. 

The Lord knoweth how to reserve the unjust to the day of judgment, to be 
punished. But chiefly them that despise government, and are not afraid to 
speak evil of dignities. 2 Peter, 2: 9, 10. 

Put them in mind to be subject to principalities and powers, and to obey 
magistrates. Titus, 3: 1. 


LESSON IX. 

On Frankness and Sincerity. 

1. A little girl named Susan, was in school one day, 
when she espied through the window a friend, whom 
she was very anxious to see. She knew if she asked her 
teacher to let her go out to talk with the little girl, she 
would be refused. She then thought she would ask 
leave to go and get some drink. So she asked permis¬ 
sion to drink. The teacher told her she had better 

Questions .—What story is told of Susan ? Did Susan do right in this case 1 ? 

7* 









78 


MORAL INSTRUCTOR. 


Anecdote of Susan._ Anecdote of Mary. 

wait till the school was dismissed, but if she was very 
thirsty she might go. So after drinking, she went and 
talked with the little girl. 

2. At another time, Susan had taken up a beautiful 
piece of China, that stood on the parlor table, and let 
it fall and broke it. Instead of going and confessing 
her fault, she found her kitten, and shut it in the parlor, 
and went off to play. When she came home, she heard 
her mother blaming the servant for leaving the kitten 
in the parlor, saying that in consequence of this care¬ 
lessness, a vase was broken that cost ten dollars. Susan 
was silent when she heard this, and allowed her kitten 
to be beaten, and the servant to be blamed, for her 
own fault. This little girl was in the habit of doing 
such things, to gratify her wishes and to avoid blame; 
and the consequence was, that all who knew her called 
her an artful and deceitful child. 

3. There was another little girl, named Mary, who 
one day was amusing herself in the garden with her 
little dog. In playing, she ran over a border of flowers 
that her mother very much valued. The dog ran after 
her, and though she did not injure any thing herself, the 
dog trampled down several beautiful flowers. Mary 
was very sorry, and called the dog to her, and walked 
into the summer-house, to think of what she should do. 
Very soon she saw her mother coming, and as soon as 
she saw her stop and look at the broken flowers, she 
went to her, and with tears in her eyes, told her the 
exact truth. She said the dog broke and injured the 
flowers, but it was her own fault, because she was 
careless and ran over the bed. 

4. Another time Mary’s mother told her she'would 
give six cents a week, if she would get up early, and 
make up a fire in her father’s room, so as to have it 
warm as early as he wished to use it. One morning, 
a friend who was visiting in the family, noticed that 


Questions .—What other story is told of her? What was wrong in what 
she did? What ought she to have done? What was the consequence of 
Susan’s conduct? What story is told of Mary? What other story is told 
of Mary? 








MORAL INSTRUCTOR. 


79 


Anecdote of Maiy. 

Mary did this for her father’s comfort, and told her she 
was glad to see her so kind and attentive to her father. 
Little Mary blushed to be praised for what she did not 
deserve, and very honestly replied, 66 1 did not do it for 
that reason, but because mother pays me for it.’* It 
was in consequence of such things as these, that every 
one who knew little Mary, used to say, “ what a lovely 
child! she is so frank and sincere!” 

5. These examples will show what is meant by 
frankness and sincerity. Children are frank and sincere 
when they avoid all efforts to deceive; and when they 
always tell the true reason for all they do, or wish 
to do. 

6. There are no traits of character more lovely and 
interesting in children than frankness and sincerity; 
and there is nothing more painful and disagreeable than 
to see young persons endeavoring to deceive. 

7. It is not to men alone, that frankness and sincerity 
are pleasing. In the Bible we find the question asked, 
“Who shall abide in the tabernacle of the Lord?” 
And the answer is, “ He that walketh uprightly, and 
speakeih the truth in his heart!” To speak the truth in 
our hearts, is to say that which in our hearts we believe 
to be true. God tells us it is such persons only who 
dwell with him in his tabernacle. 

8. But it may be asked, are we bound to tell all the 
reasons for every thing we do, when we are asked? 

9. By no means. If persons question us concerning 
things which it would be wrong or unwise to tell, we 
can always say that “ it is a question that we have good 
reasons for not answering.” And sometimes, when we 
have several reasons for doing a thing, we may tell 
such of the reasons as we think proper, and conceal 
the rest. But it is never right to do as Susan did— 
contrive some reason that will deceive, and conceal the 


Questions .—When are children frank and sincere? What traits of char¬ 
acter are lovely? What does the Bible say? What is il speaking the truth 
in our hearts?” What can we do when asked for reasons that we ought not 
to give? Are we bound to tell all our reasons fordoing a thing? Is it 
ever right to give any but a true reason ? 








80 


MORAL INSTRUCTOR. 


Questions asked at a Sunday School. 

true reason of our conduct. If we tell any reason, we 
are bound to tell the true one. 

10. But it may be asked if it is always wrong to 
deceive others. 

11 . To answer this, we first must decide what we 

mean by deception . “ A deception is that which makes 

others believe things to be different from what they 
really are.” When, therefore, it is asked whether it is 
always wrong to deceive, it is the same as asking 
whether it is always wrong to do what will make 
others believe things to be different from what they 
really are. 

12. Now this question can be best decided by a story. 
Some children in a Sunday School had a lesson given 
them in the book of Samuel, where God commanded 
Samuel to go and anoint David as king over Israel. 
“And Samuel said, how can I go? If Saul hear it he 
will kill me. And the Lord said, take a heifer with 
thee, and say I come to sacrifice to the Lord, and call 
Jesse to the sacrifice, and I will shew thee what thou 
shalt do: and thou shalt anoint unto me him whom I 
name unto thee.” When the children read this, one of 
them said to her teacher, “ it seems to me that God told 
Samuel to make Saul believe he came up merely to offer 
sacrifice, and that this was the same thing as telling a 
lie; and if it was right for Samuel to deceive in this 
way, when he could do some good by it, why may not 
children do the same?” 

13. Now it would be a very great evil for children to 
suppose that God allows his creatures to lie or to deceive; 
for we should then have reason to fear that what God 
permits others to do, he will do himself, and then we 
could never feel any confidence in what God declares. 
And if children think it is right to lie and deceive in 
some cases , they will soon learn to be habitual liars and 
deceivers. 

Questions .—What is a deception? What is meant by asking if it is 
always wrong to deceive? What story is told of Samuel? What evil 
would come from believing that God allows his creatures to deceive? 
What harm would come from children thinking it right to deceive in some 
cases? Does God ever deceive, or allow his creatures to do 't 1 * 











MORAL INSTRUCTOR. 


81 


Mary and her mother. 

14. But it will be found, that God never lies nor de¬ 
ceives himself, and that he never allows his creatures to 
do it; and this case respecting Samuel is one which, can 
be explained so as to show that God himself did not 
intend to deceive, nor intend to have Samuel deceive. 
And there is no place to be found in the Bible, in 
which God will be found either intentionally to lie or 
deceive, or to allow that it is right for others to do so. 

15. But to understand more clearly what will explain 
this, and some other cases in the Bible, we will take 
another example. A mother is sitting with her little 
daughter Mary, and a lady comes in, on some private 
business, and begins to talk in such a way, that the 
mother perceives that Mary ought not to hear. So she 
says, 44 Mary go up stairs, and make a fire in your fath¬ 
er’s study, and put it in good order.” 

16. Now Mary, when she goes to do this, does not 
know the reason why her mother sent her; she supposes 
the only reason is, because her mother wishes her 
father’s study to be made comfortable. But it was not 
her mother’s intention to deceive Mary, nor was it her 
duty to tell her all the reasons she had for sending her 
on this errand. 

17. This case illustrates two things; the first is, that 
we are not always bound to tell all our reasons for doing 
a thing, even if we think others maybe led to think things 
to be different from what they are, and thus be deceived. 
Mary’s mother was not bound to tell her all the reasons 
why she sent her away, for fear that Mary might be 
deceived, and think there was only one reason, when 
there were two. 

18. The second thing illustrated is this, that intention¬ 
al concealment is very different from intentional deceit . 
Mary’s mother intended to conceal her reasons, but she 


Questions .—Does the Bible teach any such thing? What is told of Mary 
and her mother? Did Mary know why her mother sent her away? Did 
Mary suppose a reason? Did Mary’s mother intend to deceive? Was she 
bound to tell Maiy all her reasons for sending her away? Arc we bound to 
tell all our reasons for what we do, for fear people may guess wrong and be 
deceived? Is intentional concealment sometimes right? 








82 


MORAL INSTRUCTOR. 


Distinction between concealment and deceit. 

did not intend to deceive, and therefore it was not wrong. 
Mary had no right to know the reasons unless her moth¬ 
er chose to give them. 

19. Now the case of Samuel was similar to this, God 
told him to go and do two things, one was to offer 
sacrifice, and the other was to anoint David to be king, 
and God allowed him to tell one reason for which he 
was going, and to conceal the other. But he did not 
allow him to give a reason which was false, nor to do 
any thing with an intention to deceive. It was intention¬ 
al concealment which God sanctioned, and not intentional 
deceit . 

20. It is very important for children to learn to 
understand this difference, or they will think that their 
parents and friends, and even God himself, set them 
examples of deceit and lying, when it is not so. It is 
very often the case, that it is our duty to conceal our 
reasons for doing or saying things, and many times we 
are obliged to do this, when we know that it will make 
others believe what is not the truth. But if we do not 
intend to deceive, it is not our fault if people are acci¬ 
dentally deceived. 

21. From these things it appears, that if we deceive, 
when we do not wish or intend to do so, it is not wrong. 
There are cases when it is right to conceal our motives 
and actions; but in such cases it is never right to 
attempt to make others believe what is false. If we 
intend to conceal only, and not to deceive, we are 
not worthy of blame, even if it sometimes happens 
that others are deceived. The general rule then is, 
that it is wrong to intend to deceive others, either by 
words or actions. 

22. When children try to deceive each other for 
sport, there is danger of their learning to deceive in 
earnest, and of tempting others also to deceive, by their 


Questions .—Is intentional deceit right 1 ? Did God allow Samuel to attempt 
to deceive? Did Samuel try to make any one believe what was false? Can 
we sometimes deceive when it is not our fault or intention? Is it sometimes 
right to conceal our motives or reasons? Is it ever right to attempt to make 
others believe what is false? What is the general rule? 






MORAL INSTRUCTOR. 


83 


Anecdotes of James and a little girl. 

example. Though this is the most harmless kind of 
deception, it is better to give up a joke than to run the 
risk of learning to deceive. Children have many temp¬ 
tations to practice deception, and God has so made our 
minds, that the more we resist temptation, the easier it 
is to do right; and the more we yield to temptation, the 
more liable we are to do wrong. It is, therefore, of the 
greatest consequence that children should carefully avoid 
all attempts to deceive in any respect. 

23. There are some cases, that often occur in school, 
in which children are tempted to deceive, and often do 
so, without thinking how mean and wrong their con¬ 
duct is. Some of these cases will be described, that 
those who read this book may hereafter avoid practices 
that involve deceit. 

24. One day a little girl at recitation being asked a 
question, did not know the answer. She was troubled, 
and looked around for help. A little friend saw her 
trouble, and wrote the answer on a bit of paper, so that 
she could read it, and then she recited it. Now both 
these children did wrong, for they both were trying to 
deceive the teacher. The one who answered, made 
the teacher believe that she had learned what she had 
not, and the other one tempted her friend to deceive, 
and aided her in doing it. 

25. There was a little boy named James, and he too 
was not able to answer a question in his lesson. Ano¬ 
ther boy whispered the answer to him. But James 
was strictly sincere, and he honestly told the teacher 
he did not know the answer until some one told him. 

26. Children will sometimes take their book, while 
they recite, and hide it, so that they can look in and 
read the answers that they have not learned. This is 
a very mean and deceitful trick, and a child who is 
truly honorable and sincere will never do it. Some 
children have done such things, without thinking how 
mean and wrong it is, who, when they come to think 

Questions .—What is the evil of trying to deceive in sport? How has God 
made our minds? What kind of deceit is described in the story? Why 
did both scholars do wrong? Why do those who tell, and those who are told 
in reciting lessons, do wrong? What story is told of James? ^ 







84 


MORAL INSTRUCTOR. 


Anecdote of two little gills. 


of it, will never do so again. Children who are willing 
to see their faults, and to correct them, deserve praise; 
and if there are any children who in times past have 
tried to deceive their teachers, by answering questions 
which were told to them by others, or which they read 
out of their books, they can now perceive wherein they 
have done wrong, and should resolve never to do so 
again. 

27. The Bible says, “ He that ruleth his own spirit 
is better than he that taketh a city;” and this is a'case 
where a child may, by conquering a bad habit, deserve 
far more honor than a man who conquers a city. 

28. There were two little girls, who came into a 
school where all the scholars had learned how mean 
and dishonorable it is to try to deceive teachers. 
These little girls had never been taught the evil of such 
things, and when they recited, they would look into 
their books and tell each other. Their companions, 
who scorned to do such things themselves, regarded 
them with displeasure and contempt. 

29. But their teacher took them aside and kindly 
explained to them how wrong and foolish it was, how 
little credit they gained, and how much evil resulted 
from such deceit. Immediately they determined never 
to attempt any such deceitful practices again; and soon 
they became remarkable for sincerity, frankness, and 
honesty. Let all children who read this book, resolve 
that, whatever they may have done in times past, they 
will hereafter be strictly frank and sincere, so that it 
may be said of every one, by all who know them, “Yes, 
you may always trust that child, he is so frank and 
sincere.” 

■ Questions .—What is said about looking in books at recitation 1 What 
excuse is made for some children who have done such things'? What is said 
of those who are willing to see their faults, and try to correct them? What 
does the Bible say? When may a child deserve more honor than the con¬ 
queror of a city? What anecdote is told? 






MORAL INSTRUCTOR. 


85 


On Lying. 

BIBLE LESSON. 

Keep thy tongue from evil, and thy lips from speaking guile. Ps. 34: 13. 

He that will love life, and see good days, let him refrain his tongue from 
evil, and his lips that they speak no guile. 1 Pet. 3: 10. 

As a madman who casteth firebrands, arrows and death, so is he that 
deceiveth his neighbor and saith, Am not I in sport? Prov. 26: 18, 19. 

Their tongue is as an arrow shot out, and speaketh deceit; one speaketh 
peaceably to his neighbor with his mouth, but in his heart he layeth his 
wait. Shall I not visit them for these things, saith the Lord? Jeremiah, 
9: 8, 9. 

The Lord hath a controversy with the inhabitants of the land, because 
there is no truth, nor mercy, nor knowledge of God in the land. By swearing 
and lying, and killing and stealing, they break out. Hos. 4: 1, 2. 

He that speaketh truth showeth forth righteousness; but a false witness 
deceit. Prov. 12: 17. 

Deceive not with thy lips. Prov. 24: 28. 

Deceit is in the heart of them that imagine evil. Prov. 12: 20. 

He that hateth, dissembleth with his lips, and layeth up deceit within him. 
Prov. 26: 24. 

Lord, who shall abide in thy tabernacle; who shall dwell in thy holy hill? 
He that walketh uprightly and speaketh the truth in his heart. Ps. 15:1. 


LESSON X. 

On Lying . 

1. Some persons do not understand the distinction 
between deceit and lying. But there is a difference; 
for there are some children who will contrive ways to 
deceive others, who would not tell a direct lie. 

2. A lie is the worst kind of deceit. It is telling what 
is known to he false , with an intention to deceive . 

3. Sometimes children are told that it is always 
wrong to say what is not true, and a lie is often said 
to be telling an untruth. But a child may say what is 
not true, from mistake or ignorance, and this is not a 
lie, and is not necessarily wrong. 

4. For example, a little boy came in, and his mother 

Questions .—Is there a difference between lying and deceiving? What is 
a lie ? Is it always a lie to say what is not true ? 

8 







86 


MORAL INSTRUCTOR. 


Distinction between lying and deceiving. 

asked him where his father was, and he answered, “ in 
the garden.” Now this was not the truth; but the child 
did not tell a lie, because he had left his father in the 
garden, and supposed he was still there. It was not a 
lie, for the child supposed it was true, and had no inten¬ 
tion to deceive. 

5. There is another kind of deceit which many con¬ 

sider not exactly the same as lying; and some persons 
allow themselves to practise it without fully understand¬ 
ing that it is really the worst kind of lying. As an 
example, a man once told his neighbor that he saw his 
clergyman half shaved. In that part of the country, 
this expression, when said in a certain tone and manner, 
conveyed the idea that a man was half intoxicated. 
Now the man who said this, really saw the clergyman 
when he was shaving himself, and was only half done; 
and he told what was true in one sense, in such a manner 
as to convey a false idea. What he said was, therefore, 
false in the sense it conveyed, and it was said with the 
intention to deceive. This made it a lie; and this is one 
of the most pernicious methods of lying. It is using the 
semblance of truth for the purpose of deceit, and is 
greatly calculated to injure the artless and honest; and 
there is, perhaps, no other species of lying so fatally 
suited, by destroying mutual confidence, to derange and 
break up society. , 

6. There are two things, then, that make a lie: the 

first is, saying what we know is false; and the second is, 
saying it with an intention to deceive . i 

7. Though there are many cases in which deeeit is as 
bad as a lie, yet there are some cases were it is not; such, 
for instance, as when we deceive in sport. Children 
should be taught to feel that in all cases it is exceedingly 

Questions .—What case is given where an untruth was told that was not a 
lie? Why was it not a lie? What case is given where a man deceived by 
saying what was true? Was this wrong? Was it a lie? Was it as bad 
as a lie? What are the two things that make a lie? Are there some cases 
where a deceit is not so bad as a lie? Do good people sometimes practise 
some kinds of deceit, and think it right to do so? Why does this make it 
needful for children to understand the difference between lying and deceiving? 
Is it ever right for children to tell lies? 





MORAL INSTRUCTOR. 


87 


When it is wrong to charge others with lying. 

wicked to lie. There are other reasons why they need 
to understand the difference between deceit and lying. 

8. There are some cases in which children find some 
kind of deceit practised even by good people, and are 
told by them that it is not wrong. Now if they believe 
that deceit and lying are the same thing, they will be led 
to suppose in such cases, that good people set them an 
example of lying, and that such persons believe that it is 
right sometimes to tell lies. This will have a very bad 
influence upon children, who ought to feel that it is 
always wrong to lie; and that to tell a lie is a most vile 
and wicked act. 

9. A child who tries to deceive, does wrong, and is a 
disagreeable child, even if he will not tell a direct lie; 
but those who will tell lies, must be despised and disliked 
by every one. All persons regard lying as wicked and 
contemptible. 

10. And there is no crime which God more plainly 
points out as odious and abominable. He says expressly, 
“ lying lips are an abomination to the Lord.” 

11. Every person does wrong in charging others with 
falsehood and lying, until he has evidence that they 
have said what they knew was false, and that they said 
it with an intention to deceive . And it is so very difficult 
for us to ascertain how much knowledge other persons 
have, or what their intentions are, that we should be 
very cautious in charging any one with telling lies. 
When we find others saying what is false, we ought to 
say that they are in a mistake, and never charge them 
with lying till we can show that they said what they 
knew was false, with the intention to deceive. 

12. Those who are always ready to believe the worst 

Questions .—What is said of a child who tries to deceive? What is said 
of children who tell lies? What does God say about lying? What other 
expressions are used to mean the same as a lie? When people say what is 
untrue, what should be said? What should not be said? When do persons 
do wrong in charging others with lying? Is it easy to find out how much 
people know, and what their intentions are ? What ought we to say of those 
who tell what is false? When is it right to say that a person has told a lie? 
What is the difference between charitable and uncharitable people in regard 
to lying? 







88 


MORAL INSTRUCTOR. 


Cases when it is right to break a promise. 

of others, instead of hoping for the best, will find the 
world full of liars; but those who have that charity that 
44 thinketh no evil,” when they find persons saying what 
is not true, will always hope that there is a mistake 
somewhere, and rarely find occasion for charging others 
with so mean and wicked a practice as lying. 

13. Children should always be careful how they sus¬ 
pect others of lying. When they hear others say what 
is not true, they never should charge them with lying, 
till they have found out that they told what they knew 
to be false, with the intention to deceive. 

14. One reason why it is so very wicked to tell lies 
is, that much of the comfort and happiness of life depends 
on our being able to trust in what others say. What a 
dreadful situation we should be in, if no one knew when 
others told the truth! All trade and business would stop, 
because men could not believe each other when they 
promised to pay, nor believe those things, which they 
now learn from others, respecting their business. Pa¬ 
rents could not believe children; masters could not trust 
servants; employers could not trust those they hire; 
trades-people could not trust their customers; the sick 
could not tfust in their physicians; people could not 
believe their clergyman; every one would be distrustful, 
anxious, and miserable. 

•o 15. There are some cases when men make promises 
which, afterwards, they are obliged to break; and it is 
necessary for children to know that in these cases, they 
are not guilty of lying. The following are some of the 
cases in which men may break a promise without doing 
wrong. 

16. Suppose a man tells his little son that if he will 
learn his lessons well, he may ride on a little pony with 
him. The child learns his lesson, but when the time 
comes, the pony is injured, so that he cannot be used. 
Here the father does not do wrong in not keeping his 
promise, because it is impossible to keep iU When we 

Questions .—Of what should children be careful? What should they 
never do? Why is it so very wicked to tell lies? What would be the 
consequence if we did not know when others tell the truth? What is the 
first case mentioned when it is not wrong to break a promise? 






MORAL INSTRUCTOR. 


89 


Anecdotes showing when it is right to break promises. 

make promises in this way, it is always understood that 
there may some accident prevent, and it is not neces¬ 
sary, therefore, always to say it; we always mean when 
we promise to do a thing that we will do it, if nothing 
happens to prevent, as much as if we said so; and it is 
so understood by all to whom we make a promise. 

17. There is another case when it would be right to 
break a promise. A father sends home some beautiful 
oranges, and the mother promises her little girl she shall 
have one when she has finished a certain task. But 
soon after, she finds that the servant made a mistake, 
and that the oranges belong to another person. Now, 
it would be wrong to take what belongs to others, and 
therefore it would be wrong to keep the promise. We 
are not bound, therefore, to keep promises which would 
lead us to do what is wrong. 

18. There is one other case in which it is right to break 
a promise. Suppose a beggar comes and tells a pitiful 
story of his misery, and asks for charity. The lady who 
hears him tells him to come to-morrow, and she will give 
him some money. But before the time comes, she finds 
that he is an impostor, and that all his story is a lie. In 
'such a case, she is not bound to keep her promise; and 
the reason is, that she made the promise, supposing a 
thing to be true which was false. In all similar cases, 
when a promise is made, where the one who promises 
is deceived, or mistaken about the truth, he does right 
in not keeping the promise. 

19. In all such cases as th^se, it is wrong to charge 
others with falsehood or lying, because they do not keep 
their promises. 

Questions .—Why is it not wrong? What is the second example where 
it is right to break a promise? When are we not bound to keep a promise? 
What is the third case where it is right to break a promise? 

8 * 









90 


MORAL INSTRUCTOR. 


On honesty. What is stealing. 

BIBLE LESSON. 

Neither shalt thou bear false witness against thy neighbor. Deut. 5: 20. 
Lying lips are an abomination to the Lord, but they that deal truly are 
his delight. Prov. 12: 22. 

Ye shall not steal, neither deal falsely, neither lie, one to another. Lev. 
19: 11. 

Putting away lying, speak every man truth with his neighbor. Eph. 
4 : 25, 

A righteous man hateth lying. Prov. 13: 5. 

He that speaketh lies shall not escape. Prov. 19: 5. 

A false witness shall not be unpunished, and he that speaketh lies shall 
perish. Prov. 19: 9. 

All liars shall have their portion in the lake that burneth with fire and 
brimstone. Rev. 21: 8, 


LESSON XI. 

On Honesty. 

1. It is so universally regarded as mean and wicked 
to steal, that most young persons think they shall never 
do so base a thing. They read of thieves and robbers, 
and wonder how men can be so shameless and guilty; 
and they never imagine that they themselves are in 
danger of a practice almost exactly the same. 

2. When it is clearly shown what stealing is, there 
is reason to fear that many will find that they have 
committed this sin, when they were not aware of it. 
This is the definition. 

3. Stealing is taking or using what belongs to others , 
without knowing that the owner is willing. This is the 
crime which God has forbidden in the eighth command¬ 
ment. This is what every honest person considers 


Questions .—What is thought of stealing and thieves? Are the young in 
danger of doing such things themselves? What is the definition of stealing? 
Where does God forbid this crime? What do honest men think of it,? 
How is it punished by law? 






MORAL INSTRUCTOR. 


9J 


Definition of stealing illustrated. 

mean and degrading. This is that which the laws punish 
with imprisonment and disgrace. 

4. And yet there are cases when children commit 
this crime without thinking how mean and wicked it is. 
For example, when parents put away good things, as 
cake, pies, or sweetmeats, and their children know that 
they do not wish to have them taken, they commit theft 
in doing it, as much as if they stole from another person. 
It is as truly stealing, to take what belongs to our 
parents, as it is to take what belongs to other persons, 
without permission. 

5. Again: Suppose two sisters room together, and 
one of them is very neat, and keeps her drawers and 
clothes in good order, and the other is very careless, 
and injures every thing she wears. If the neat sister is 
unwilling to have her drawers opened, and her things 
taken by her careless sister, it is as much stealing for 
her to do it, as it would be to take what belongs to any 
other person without permission. 

6. It is true, there are different degrees of evil when 
theft is committed. It is doing more evil to steal ten 
thousand dollars than it is to steal a thimble; but both 
are wicked, and both are theft. It is doing more evil 
to steal money out of a man’s pocket-book, than it is 
to use an article of dress belonging to a sister against 
her will. But one is just as much stealing as the other, 
and both are wrong. 

7. And the reason why it is so important for children 
to learn to be strictly honest in little matters is, that 
they form habits very fast; and if they learn to steal 
little things, they will soon be tempted to steal greater. 
The oftener a child does a thing that is wrong, the more 
likely he is to do it again; for he is forming a habit 


Questions .—What case is given in which children steal? Is it stealing 
to take what belongs to our parents? Mention the case in which a sister 
would be guilty of theft. Are there different degrees of evil caused by 
theft? Is it any the less truly a theft because the evil done is small? Why 
is it very important to be honest in little matters? What is the effect of 
doing wrong often ? 










92 


MORAL INSTRUCTOR. 


Cases demanding strict honesty at school. 

which makes it more difficult, every time temptation 
returns, to resist it. 

8. Let every child, therefore, remember what stealing 
is, and be on his guard, so as to be strictly honest in all 
the little concerns of life, and then it will be easy to 
be honest in every thing that is important. 

9. The strict law of honesty is, that we must never 
take or use what belongs to others, without obtaining 
their permission. In school it is very necessary to 
remember this rule. For example, a little girl forgets 
to bring a quill; she sees two or three in the next desk. 
Now if she is strictly honest, she will not take one, till 
she has obtained leave of the owner. Whoever would 
take a quill in such case, without leave, is guilty of 
theft, as much as if she stole money. 

10. A little boy forgets to bring his paper: he sees a 
sheet lying on a desk. If he is strictly honest, he will 
not take it, till he has obtained leave from either the 
owner or the teacher. 

11. Now let those children who have sometimes 
done such things, without thinking that they were doing 
wrong, read over the definition of stealing again, and 
see if such things are not as really theft as stealing 
money from a man’s purse. 

12. It is true that it is small theft; but there is no 
more difference between this and other thefts, than 
there is between stealing six cents out of a man’s purse, 
or a thousand dollars out of his pocket-book. 

13. It is as much theft for a child to take the pro¬ 
perty of a parent, or a sister, or a school-mate, without 
permission, as it is to take six cents out oT a man’s 
purse without his leave; and it is no more stealing to 
take a thousand dollars, than it is to take six cents. 
But there are some things which tend to make children 
careless about taking what belongs to others, without 
their consent, which ought to be explained. 


Questions .—What should every child do? What is the strict law of 
honesty ? What examples are given to show the need of honesty at school ? 
What is said of taking the property of parents without leave? What is said 
of small thefts? 










moral instructor. 


93 


Mary, Ellen, and the servant. 


14. Two little girls, who loved each other, and shared 
each other’s pleasures, lived together at the same board¬ 
ing school. Their names were Maryland Ellen. Mary 
was making a purse for Ellen’s father, and she wanted 
a needle-full of her friend’s silk. Ellen was out, and 
without leave, Mary took some silk, and when Ellen 
came in, she told her of it. Now this was not stealing, 
because Mary knew that Ellen was willing that she 
should take the silk; she was as sure as if she had asked 
her. 

15. But when these little girls left the room, a ser¬ 
vant came in, and seeing the ball of silk, she began to 
wind off some of it for herself. But hearing the little 

! girls coming, she broke off the thread, and took only 
j about as much as Mary hud taken, and slipped away. 
Now this servant stole the silk, because she did not 
know that the owner was willing to have her take it. 
On the contrary, she knew she would not be willing; or 
else she would not have stopped and slipped away when 
she heard her coming. 

16. This shows us how to decide in those cases in 
which we think our friends would be willing to have us 
take or use their property. If we should be willing to 
have them come in while we are taking it, or if we 
intend to tell them what we have done, when we see 
them, we probably have reason enough for thinking that 
they would be willing. But if we feel inclined to con¬ 
ceal what we have done, or if we should not do it if 
our friends were present, we may know that we are 
stealing, 

17. There are but few cases in which we cannot ask 
the owner’s permission to use what is not our own; 
and this should always be done when it is in our 
power. There is danger that we may think a person 
is willing to have his property used, when he is not; 
and therefore we ought never to do it without asking 
permission, when it is possible to do it, unless it is our 

Questions .—What example is given to show what is and what is not steal¬ 
ing'? How can we tell when we are using what belongs to others, without 
knowing their willingness? 








94 


MORAL INSTRUCTOR. 


Reasons why honesty is so important. 

intention, as soon as possible, to make him suitable 
compensation. In all common cases, where we wish 
to use what belongs to another, we should wait until 
we can obtain permission. We have no right to sup¬ 
pose others are willing to have their things taken until 
they have been asked. 

18. Honesty is so indispensable to the welfare of 
mankind, that there is nothing which God has more 
strictly commanded. All trade and manufactures, and 
commerce, and all the business of life, depend upon 
our being able to trust in the honesty of our fellow 
men. 

19. What could we do if no man could trust any one 
to carry money; if every one was afraid that others 
would take all the property they could find; if no man 
could expect to have his debts paid; and if all property 
was thus surrounded by thieves? Men would cease to 
labor and to trade, because they would feel that all 
they earned would be stolen; and poverty and distress 
would come upon every family in the land. 

20. The more strictly honest a people are, the more 
they prosper in all their concerns. And it is the same 
with each particular person in a nation. A man that 
is strictly honest, is more successful than one who is 
dishonest. A man who has a reputation for being 
strictly honest, has that which often is the same as 
a great fortune. For when men are seeking for per¬ 
sons to aid them in business, they always ask for one 
who is honest; and honest men thus find employments 
that make them rich. But a man who is known to be 
dishonest, no one dares to trust; and he loses his chance 
to become prosperous and successful. This is the rea¬ 
son why it is often said, that 44 honesty is the best 
policy.” 

21. But temptations to dishonesty are abundant; and 
unless children are taught to be strictly honest, they will 


Questions .—In common cases, is it right to use the property of others 
without asking leave ? Why is honesty so important? What would be the 
effect if all men were dishonest? Of what advantage is a character for 
honesty? 






MORAL INSTRUCTOR. 


95 


An account of honest John. 

never gain a character for it when they are old. This 
is the reason why children should always try to be 
strictly upright, in all their dealings with each other, 
and in all their sports and amusements. If a boy 
allows himselt to cheat when he is playing marbles, or 
jack straws, he is forming a habit of dishonesty, that 
will lead him to cheat when he becomes a man of 
business. Habits are difficult to break; and a habit of 
dishonesty formed in childhood, there is much reason 
to fear, never will be broken. 

22. Children are often tempted to cheat in school. 
Some are tempted to be dishonest in their lessons, and 
try to get credit for what they have not learned. Some 
look in their books when they recite; some will give 
false accounts of their conduct; and some will evade 
the rules of school, and then pretend they misunder¬ 
stood them. All these little dishonest tricks tend to 
form most dangerous and pernicious habits, which may 
prove the utter ruin of a child in after life. 

23. There was once a little boy, whose name was 
John, and his parents had taken great pains to make 
him strictly honest in all his words and actions. When 
he began to go to school, his teacher soon discovered 
that he could always depend upon John, for the exact 
truth, and that he never would evade or deceive in any 
thing. His companions, too, discovered the same; and 
the consequence was, that the teacher always put 
entire confidence in him, and made him a sort of friend 
and companion. All the children loved him; and in 
all their dfficulties, they always came to him to settle 
what was right. Every one in school respected him 
for his sincerity and honesty; and when the children 
went home, they told their parents what an honest and 
good boy he was. 

24. Thus John’s character was known through the 
town. The consequence was, that as soon as he was 
old enough to do business, whenever gentlemen enquired 


Questions .—Why should children be strictly honest in their plays and 
dealings with each other? What is said of habits? In what way aro 
children tempted to dishonesty at school? What is told of John? 









96 


MORAL INSTRUCTOR. 


An account of dishonest Dick. 


for some honest young man to trust with important 
matters, John was always pointed out, and he had an 
v abundance of opportunities offered to him. Although 
he was a poor boy, and had no wealthy friends to help 
him, his honesty proved a much better friend. Very 
soon a rich gentleman made him his confidential clerk, 
and then took him into partnership; and in the end, 
John became one of the most prosperous and honorable 
men in the land. 

25. In the same school with John, there was a young 
man named Dick. He was the son of a very rich man, 
and had many advantages afforded him which John 
could not obtain. But he never formed habits of strict 
honesty. His teacher and companions discovered that 
he would cheat and deceive in little matters, and they 
never felt any confidence in him; and very soon, 

$ through the children at school, his character was gen¬ 
erally known. 

26. When he was grown up, his father set him up in 
business; but his character for dishonesty was such, 
that persons were afraid to trust him. He contrived 
to cheat several times, and finally, through his negli¬ 
gence in business, and dishonesty, he not only lost all 
his own property, but involved his father in the same 
ruin. Thus, both the father and the son were ruined, 
by a want of early habits of honesty in the child. 

27. These two cases show, that whenever children 
are honest or dishonest, it is always known by their 
companions and school-mates, and thus made known 
to others: so that it is a great misfortune to a child not 
to obtain a character for strict honesty among school 
companions. Every child should remember, whenever 
he is tempted to deceive or cheat, or to do any mean 
thing among young friends, that it may be the means 
of giving him a bad character, which will prove a mis¬ 
fortune to him all his life. 

28. There is one practice which young persons 
should learn to avoid, as tending to dishonesty; and 
that is, incurring debts without the means of paying them . 


Question .—What i« told of Dick? 







MORAL INSTRUCTOR. 


97 


_ Debts not to be c ontracted without the means of payment. 

This is a practice, which is becoming sadly prevalent in 
this nation, and there are many evils that flow from it. 
No man can be truly independent and free, who is in 
debt without the means of payment. He is under obli¬ 
gations to a creditor, and to some extent dependent upon 
his forbearance. 

29. The Bible directs us to 44 owe no man any thing, 
but to love one another, ” because this is a sure way to 
save men from temptation to dishonesty, and from pain¬ 
ful dependence on others. There are some cases in 
which it is right for a man to incur debts, when he has 
no immediate means to pay; for in business, men often 
are willing to let others take their property without im¬ 
mediate compensation, and run the risk of success in trade, 
for payment at a future time. 

30. But in all the common affairs of life, men ought to 
refrain from debts whenever they can; and when they 
wish to incur debts without the means of present pay¬ 
ment, they are bound in honesty to-let those persons 
whose property they take, fully understand what their 
circumstances are. No man is truly honest in getting 
the property of another into his hands, when he knows 
the owner would not permit it, if the exact truth was 
known, as to the risk incurred. 

31. Young people cannot be too strict in their ideas 
of honesty and honor; for they will find many tempta¬ 
tions to sin in this respect. They should early form the 
resolution, that through future life, they will, in every 
action, be strictly honest . 

32. If any case occurs, where it seems difficult to de¬ 
cide what honesty requires, let the question be asked 
— 44 What should I demand of others in such a case?” 


Questions .—What do these cases show? What practice should the 
young avoid? What is said of being independent? What does the Bible 
say? Why does it teach thus? In what cases may it be right to in¬ 
cur debt, without means of payment? When persons do this, what else 
are they bound to do? Why should the young be very strict in honesty? 
What should they resolve ? When it is difficult to know what is exactly 
honest, what should be done ? What rule should be the chief maxim of 

business transactions? 

9 










98 


MORAL INSTRUCTOR. 


Rules of honesty. 


and the matter can soon be decided. The golden rule, 
should be the principal maxim in all transactions where 
honesty is required;—■“ Do unto others as ye would that 
others should do unto you.” Whoever strictly conforms 
to this rule, will always preserve the character of an 
upright and honest man 


BIBLE LESSON. 


Thou shalt not steal. Ex. 20: 15. 

Ye shall not steal, neither deal falsely, neither lie to one another. 
Thou shalt not defraud thy neighbor, neither rob him; the wages of him 
that is hired shall not abide with thee all night, until the morning. Lev. 19 1 
11—13. 

Let him that stole, steal no more. Eph. 4: 28. 

But let none of you suffer as a thief, or an evil doer. 1 Pet. 4: 15. 

Neither thieves, nor covetous, nor extortioners, shall inherit the kingdom of 
heaven. 1 Cor. 6: 10. 

Wo unto them that decree unrighteous decrees, to turn aside the needy from 
judgment, and to take away the right from the poor of my peoplo, that wid¬ 
ows may be their prey, and that they may rob the fatherless. Is. 10: 2. 

Ye shall do no unrighteousness in judgment, in meteyard, in weight or in 
measure. Just balances, just weights, a just ephah, and a just hin ye shall 
have. Lev. 19: 35, 36. 

If thou sellest ought unto thy neighbor, or buyest ought of thy neighbor’s 
hand, ye shall not oppress one another. Lev. 25: 14. 

Thou shalt not have in thy bag diverse weights, a great and a small. Thou 
shalt not have in thy bag diverse measures, a great and a small. Thou 
shalt have a perfect and a just weight, a perfect and a just measure ^halt thou 
have, that thy days may be lengthened in the land, which the Lord thy God 
giveth thee. For all they that do unrighteously, are an abomination to the 
Lord. Deut. 25: 13-J-16. 

A false balance is an abomination to the Lord, but a just weight is his 
delight. Prov. 11:1. 

This is the will of the Lord, that no man go beyond, or defraud his 
brother in any matter, because that the Lord is the avenger of all such. 
1 Thes. 4: 6. 

He that oppresseth the poor to increase his riches, shall surely come to v ant 
Prov. 22: 16. 





moral instructor. 


99 


_ On benevolence. 

He that by usury and unjust gain increase* his substance, he shall gather 
it for him that will pity the poor. Prov. 28: 8. 

He that maketh haste to be rich, shall not be innocent. Verse 20. 

He that getteth riches and not by right, shall leave them in the midst of his 
days, and at his end shall be a fool. Jer. 17:11. 

Go to now, ye rich men, weep and howl for the miseries that shall come 
upon you. Behold the hire of the laborers who have reaped down your 
fields, which is of you kept back by fraud crieth, and tho cries of them 
which have reaped, are entered into the ears of the Lord of Sabaoth. 
James 5: 4. 

But they that will be rich fall into temptation and a snare, and into many 
foolish and hurtful lusts, which drown men in destruction and perdition. 
For the love of money is the root of all evil, which while some have coVeted 
after, they have erred from the faith, and pierced themselves through with 
many sorrqws. 1 Tim. 6: 9 10. 


LESSON XII. 

On Benevolence . 

1. There is one thing in the nature of our minds 
that the young should understand, and daily remember. 
It is this: God has so formed us that the best way to 
obtain happiness ourselves, is to endeavor to make 
others happy. An anecdote will illustrate the truth of 
this. 

2. One day, a little girl whose name was Anna, was 

walking with her mother through a dark and narrow 
street. They heard, as they were passing along, some 
children crying in a house near them. Anna asked her 
mother to go in, and see what was the matter with the 
children. So her mother entered and went up a pair 
of stairs, till she came to the room where the children 
were. It was a cold and dark place, and though it was 
winter, the fire was all out, while a poor little boy, 
without any shoes, was sitting by the ashes, weeping 
bitterly, and trying to warm his cold hands. His poor 
— . . . . --- ---«- 

Questions .—What should the young understand about their minds? What 
story illustrates this? 











100 


MORAL INSTRUCTOR. 


Anecdote of Anna and her mother. 

sick mother was lying on a straw bed, with not enough 
clothing, and a little girl was standing by her, crying for 
something to eat. 

3. When little Anna heard of all their troubles, she 
could not help crying herself, and she asked her mother 
if she might take the little girl home with her, and try to 
comfort her. Her mother gave her permission, and told 
her to do all she could to make the little girl comfortable, 
while she herself would take care of the mother and the 
little boy. So.Anna led the little girl home to a fire, and 
put some of her own warm shoes and stockings on her 
feet, and brought her food, and did every thing she could 
think of, to make her feel happy. 

4. All the time that Anna was trying to comfort this 
little girl, she felt very happy, and her mother also was 
happy in being able to supply the poor woman with all 
needful comforts, till she was able to take care of herself 
and her children. 

5. Now, every child that reads this, will feel that it 
would be very pleasant to make such poor children com¬ 
fortable, and the reason is, that God has so made our 
minds, that it makes us feel happy to render others so. 

6. That feeling which leads us to rejoice when we can 
make others happy, is called benevolence . 

7. But there are great differences in children in re¬ 
spect to benevolent feelings. Some seem to be natu¬ 
rally more kind and benevolent than others; but it is 
oftener the case that this difference is made by educa¬ 
tion and example. Those children who live with per¬ 
sons who are benevolent, and who are brought up to do 
good to others, usually become benevolent themselves; 
while those who are brought up with selfish persons, 
and who are taught to care for themselves only, and not 
to think of others, very soon become selfish and cold- 
hearted. 

8. Sometimes we find children so kind and generous 
by nature, that however bad the examples' before them, 

Questions .—Why would every child feel happy in doing as Anna did 7 
What is benevolence 7 What differences are there in children 7 What effect 
is produced on children by living with selfish or benevolent persons 7 





MORAL INSTRUCTOR. 


101 


Indulged children in danger of becoming selfish. 


and however little care is taken to make them benevo¬ 
lent, they still retain their naturally generous and kind 
feelings. And sometimes we find very selfish children 
among benevolent friends. But such cases are not 
common. On the contrary, when children learn the 
benefits and pleasures of doing good, from the precepts 
and examples of others, they are more likely to become 
benevolent themselves. 

9. Those children who are most petted and indulged, 
are most likely to become selfish, because they are 
accustomed to have others make them happy, and are 
seldom taught to do any thing to make others so. 
This is the reason why an only child is in danger of 
becoming selfish and cold-hearted. 

10. This is the reason, also, why the older children 
in a family, who are obliged to aid in taking care of the 
younger ones, are more likely to be generous and 
benevolent; while it is very often the case that the 
youngest child is made selfish and disagreeable by 
indulgence, and by never being taught to take care of 
others. 

11. Children need to understand this matter, and to 
remember that they are every day forming habits either 
of benevolence or selfishness. Those children who daily 
have something to do, to make others useful and happy, 
are forming habits of benevolence. Those who have 
nothing to do but to gratify themselves, are forming 
habits of selfishness. 

12. Now let all the children who read this reflect 
whether they are forming habits of benevolence or 
habits of selfishness. To learn this, they have only to 
notice whether they daily spend their time and thoughts 
in seeking to gratify themselves, or whether they are 
doing something to aid others, and to make them hap¬ 
pier and more useful. 

Questions .—What is said of some children? What children are most 
likely to become selfish? Why are the older children more likely to be 
benevolent than the youngest? What habits are children daily forming? 
Who are forming habits of benevolence ? Who are forming habits of selfish¬ 
ness? How can a child know which kind of habits he is forming? 

9* 









102 


MORAL INSTRUCTOR. 


How children can form habits of benevolence. 


13. To assist those who wish to know whether they 
are forming habits of benevolence or not, some of the 
things will be pointed out which children may do to 
form such habits. 

14. Children are always surrounded by persons whom 
they can oblige, by doing little errands, or performing 
little services^ If a child is always ready to go on a 
little message, or to leave his play to help his mother, 
brother, or sister; if, when he sees any thing wanting, 
he is ready to go for it; or if, when any thing is lost, he 
is willing to leave his play and look for it, all such little 
acts of kindness are tending to form habits of benevo¬ 
lence. But if a child is unwilling to oblige in such little 
ways; if he thinks more of his ease or his play, than he 
does of the comfort and convenience of those about him, 
he is forming habits of selfishness. 

15. The same effects are to be seen in school. Some 
children are always ready to oblige their teachers by 
helping in little school matters; they are ready to give 
their time and assistance to aid their companions in 
their lessons or amusements; they will stop their play 
or their work, to help others along, not only without 
complaining, but with pleasure. Such children are 
every day forming habits of benevolence at school. 

16. Some children, when they receive any thing good, 
always share it with their brothers and sisters, or with 
their companions, and seem to feel a pleasure in doing it. 
Others lay up every thing they get, for their own use, or 
only give some stinted portion to others. Some children 
are willing to lend their books and toys to those who have 
none, but others lay them up for their own use alone. 

17. Some children seem to be thinking only of their 
own comfort and convenience, and are never pleased 
with what is done either at home or at school, however 
much it may benefit others, unless it is an advantage to 


Questions .—What are some of the ways in which children can render 
service to others'? What is said of a child who is unwilling to oblige othors 
in little matters'? How can children act benevolently at school 1 ? What 
is the different conduct of selfish and benevolent children 1 ? Of what, only, 
do some children seem to think 1 ? 










moral instructor. 


103 


Anecdote of Clara. 

themselves. Others seem to be pleased with what 
promotes the comfort and pleasure of others, even if it 
is not what will best accommodate themselves. It is 
in such ways that children every day are forming habits 
either of benevolence or of selfishness. 

18. There is nothing which tends so surely to pro¬ 
mote our happiness in this world, as the formation of 
habits of benevolence. The more frequently a person 
does good to others, the more that pleasurable feeling 
is experienced which our minds are formed to enjoy, 
whenever we make others happy. In addition to this, 
a benevolent person always receives much more love 
and respect than one who is not so; and it always 
increases our happiness to be loved and respected by 
others. Besides, every one delights to aid and oblige 
those who do good to others. 

19. A story will show the truth of this. There was 
once a little girl in a school, whose name was Clara. 
Her parents had brought her up to be benevolent and 
kind to her brothers and sisters, and to the servants at 
home; and when she came to school, she had formed 
benevolent habits, that regulated her conduct there. 
Clara was always ready to help any one who was in 
any trouble; she would spend a great deal of time in 
showing those who could not learn their lessons. When 
any one had a composition to write, and could not think 
of any good topic, she would look up a book to read, or 
tell of some subject upon which it was easy to write. 
If new scholars came into school, she would go and talk 
to them in recess, and try to make them feel happy and 
at ease. If her teacher wanted an errand performed, or 
some writing copied, or any business done, Clara was 
always ready to help. If any of the younger scholars 
had a plan for amusement and wanted aid, Clara was 
always ready to assist. If any thing was lost, Clara 

Questions .—How do others appear 1 ? What tends most of any thing to 
promote our happiness here? How is this explained? How do others 
feel towards those who are benevolent? What case is given to illustrate 
this? 








104 


MORAL INSTRUCTOR. 


Benevolence adds to our own happiness. 

would run to look for it; if any thing was injured, Clara 
was ready to make it right again. 

20. The result was, that Clara always felt cheerful 
and happy, for she was always doing good. This made 
her society pleasant to every one. Every one loved 
her; every one was ready to oblige her. If she wanted 
any thing, every one wished her to have it. If she 
was in trouble, all were sorry and wished to help 
her. Her companions were always bringing her little 
presents of flowers and pretty things, to show their 
good will and affection. In short, Clara was the sun¬ 
shine of the school; she was bright and happy herself, 
and carried pleasure wherever she went. 

21. This story shows what is meant by that passage 
in the Bible where God says to us, 44 Give and it shall 
be given unto you, good measure, pressed down, shaken 
together, running over, shall men give unto your 
bosoms.” 


BIBLE LESSON. 


The liberal soul shall be made fat, and he that watereth, shall be watered 
himself also. Prov, 11: 25. 

Give to him that asketh thee, and from him that would borrow of thee 
turn thou not away. Matt. 5: 42. 

A good man showeth favor and lendeth. Ps. 112: 5. 

Say not to thy neighbor, go, and come again, when thou hast it by thee. 
Prov. 3: 28. 

Withhold not good from him to whom it is due, when it is in the power 
of thine hand to do it. Prov. 3: 27. 

He that hath pity on the poor, lendeth to the Lord, and that which he hath 
given will he pay him again. Prov. 19 : 17. 

The liberal deviseth liberal things, and by liberal tilings shall he stand. 
Is. 32: 8. 

But to do good and to communicate forget not, for with such sacrifices 
God is well pleased. Iieb. 13: 16. 

Is not this the feast that I have chosen? saith the Lord, to deal thy 
bread to the hungry, and that thou bring the poor that are cast out to thy 


Question .—<-What passage in scripture does this case illustrate? 








MORAL INSTRUCTOR. 


105 


Allegory respecting self-denial. 

house? when thou seest the naked that thou cover him, and that thou hide 
not thyself from thine own flesh! Is. 58: 6, 7. 

If thou draw out thy soul to the hungry, and satisfy the afflicted soul, 
then shall thy light rise in obscurity, and thy darkness be as the noonday. 
And the Lord shall guide thee continually, and satisfy thy soul in drought, 
and make fat thy bones; and thou shalt be like a watered garden, and like 
a spring whose waters fail not. Is. 58: 10,11. 

Give and it shall be given unto you, good measure, pressed down, and 
shaken together, and running over, shall men give unto your bosom. 
Luke 6: 38. 


LESSON XIII. 

r $?.- < 

On Self-denial . 

1. Miss Hannah Moore describes the difficulties to be 
met in overcoming evil, by the story of a servant whom 
she called the Pilgrim Good Intent , and who was sent 
on important business, by his master. One day the 
pilgrim came to a very steep and rugged hill, which he 
must ascend. His shoes were worn, so that the stones 
hurt his feet; he was tired, and the sun was hot; the 
road was rough and rocky, and his courage failed, so 
that he concluded he would turn back. 

2. Just then, a man with a severe countenance came 
up to him, and told him that his master had sent him, to 
see that he was faithful in doing his duty. Then, in a 
stern voice, he ordered him to go up the hill immedi¬ 
ately. The weary pilgrim felt that he must obey, and 
began to ascend. Presently the man gave him a staff, 
to help him along, but the staff was filled with .prickles, 
which hurt his hand. But he dared not refuse to take 
it. As he walked slowly up the hill the man began to 
talk to him, and his voice grew pleasant, and as the 
pilgrim looked in his face, he saw a smile that made his 
countenance look sweet and cheering. 


Question.— Whal is said of Miss Hannah Moore } 










106 


MORAL INSTRUCTOR* 


Anecdote of a little boy. 

3. Very soon he felt that the prickles of the staff no 
longer hurt his hand, but seemed to impart vigor to his 
whole body. The road began to grow better, the 
sharp stones soon were passed over, flowers were seen 
all around, a refreshing breeze began to fan his brow, 
and his companion’s conversation became more and 
more cheerful, until the pilgrim exclaimed that lie never 
felt so happy in his life. And then he saw the name 
of his visitor written over his forehead, and his name 
was Self Denial. 

4. This little allegory exhibits a truth which ought 
ever to be remembered. We are so sitqated in this 
world, that very often it is our duty to ^5ve up many 
delightful things we wish to gain, or to encounter many 
painful difficulties, for the sake of avoiding some evils, 
or of gaining some good, either for ourselves or for 
others. At such times we are called to practice self- 
denial. 

5. But God has so made our minds, that though at 
first self-denial is difficult, and we dread to encounter it, 
the more we persevere in it the happier we feel, until it 
ceases to be painful, and becomes pleasant. 

6. Two examples will be given to illustrate this. 
The first is a case in which a child practiced self-denial 
in order to gain some. greater good for himself; the 
second is a case where a child practiced self-denial in 
order to do good to others. 

7. A little boy was brought up very tenderly by his 
father and mother, and they were so unwise as to keep 
him always in the house,"for fear he would take cold. 
And they never obliged him to do any work, because 
he did not like to do it. The consequence was, he 
became-an unhealthy, complaining, and unhappy boy. 

8. When he was about twelve years old, both his 
parents died, and then he had no friends to bear with 
his ill-humor, or to indulge him in his whims. He was 
sent to the care of a very good and kind man, who 


Questions .—What is the story she wrote? What truth does this allegory 
illustrate? How has God made our minds? 






MORAL INSTRUCTOR. 


107 


Anecdotes illustrating self-denial. 

knew how to manage children that had been injured by 
indulgence. 

9. When the bo/ (whose name was George) first 
came, he treated him very kindly, and did not cross nor 
upbraid him for any of his faults, but did all he could to 
make him comfortable and happy. Among other things, 
he showed him an aviary of beautiful birds. George 
wished he could have an aviary, and take care of little 
birds. The gentleman then told him that if he would 
get up early every morning, and go and work in the 
garden with him, at the end of a week he would give 
him two of the pfettiest birds in the aviary. George 
was delighted, and determined to get the birds. 

10. But the next morning, when the gentleman called 
him, he felt sleepy and weak, and thought he never 
could get up and go to work. But the gentleman per¬ 
suaded and urged him, and reminded him of the birds, 
till George finally succeeded in dressing himself. But 
when he came down to the garden, he felt as if he could 
neither hoe nor rake, it seemed so unpleasant. 

11. But the gentleman cheered him up, and talked 
about the pretty birds, till finally George began to work, 

* and he found it was not so unpleasant as he thought it 
would be. When breakfast was ready, George had a 
good appetite, and his food never before seemed to taste 
| so good. ^ 

12. The next day it was much easier for him to get 
up, and pleasanter to work; and before the week was 
past, George, without any trouble, every morning was 
up, as bright and as cheerful as a lark, and by the time 
he had earned his birds, he found his garden so pleasant, 
and the company of the gentleman so agreeable, and 
the morning air, and the work, and every thing so good 
for him, that he never again found any trouble in getting' 
up to work before breakfast. This soon cured his ill 
health, and he became a useful and happy boy. In this 
case George practiced self-denial to gain a greater good 
for himself. 


Question .—What anecdote is given to illustrate the nature of self-denial 
for our own good ? 









108 


MORAL INSTRUCTOR. 


Anecdote of Jane. 

13. Here is another case in which a child practiced 
great self-denial, for the sake of doing good to another. 

14. There was a little girl named Jane, and she too 
had been permitted to form habits of indolence and 
self-indulgence. Her parents sent her to spend a year 
with a kind aunt, whose namesake she was. Her aunt 
found that she was naturally a very benevolent and 
kind-hearted little girl, though she had never been 
taught to do any thing to make others happy. She 
one day took her into the city, to see some of the poor 
people that often are to be found there. 

15. In one of these visits, the lady found a poor 
woman with a little girl only five years old, and the 
mother was dying, and the child was sick, and there 
was no friend to care for it, when the mother was gone. 
Her aunt told little Jane the sad situation of this poor 
little orphan, and Jane longed to do something for its 
good. Her aunt told her that if she would get up early 
every morning, and do some work which she pointed 
out, she would pay her money enough, so that she might 
have the means of providing for this child. 

16. Jane was delighted, and went home and engaged 
a good old woman near by, to take the little girl and 
offered to pay her for her trouble. She also planned 
how she would furnish the child with clothes, and make 
them for her, and teach her to read. 

17. But when the tirrib came for her to get up early 
and do the work, Jane found it very difficult, and the 
first day her courage failed, and she could not help 
crying. But her kind aunt encouraged her, by telling 
her how much good she was doing to the poor child, 
and also that it would become easier every day for her 
to practice this self-denial. Jane persevered, until it 
ceased to be unpleasant to get up and do the work, and 
very soon it became agreeable. 

18. Thus she not only made the little girl comforta¬ 
ble and happy, but, by early rising and useful labor, she 
improved her own health; she felt pleasure in thinking 


Question.—What other anecdote is told to exhibit self-denial in doing 
good to others ? 







MORAL INSTRUCTOR. 


Duty of self-denial. 

of the good she was doing; she was happy in pleasing 
her kind aunt; she was happy in seeing how grateful 
and affectionate the little orphan felt toward her, and 
she was repaid a thousand fold for the pain of the self- 
denial she practiced when she began. 

19. There are many cases in which children are 
required to practice the duty of self-denial for their 
own benefit. There are many things which seem good 
to eat, that are injurious to health; and when children 
have money given them, or when they have these 
things offered them, they ought to deny themselves, 
and never to eat or drink what is calculated to injure 
their health. 

20. Some children are called to practice self-denial 
by forming habits of early rising—some by forming 
habits of industry, when they are tempted to waste 
their time in indolence or play—some by forming habits 
of diligence in study, when they do not love it—some 
by forming habits of obedience and kindness, when they 
have never been obliged to perform such duties. 

21. In attempting to exercise the self-denial necessary 
for the formation of such habits, children should be 
encouraged by the thought that after a little while, Self- 
Denial becomes very pleasant; his stern face soon 
changes to a smile, his voice becomes musical, his 
prickly staff gives strength and health, and he soon 
makes* us happier than any other friend could do. 

22. But the most important kind of self-denial re¬ 
quired of us is, to deny ourselves for the good of others. 
In the Bible we read, that the first and great command¬ 
ment is, 66 Thou shalt love the Lord thy God with all 
thy heart.” This, it has been shown, is called the first 
and great commandment, because any one who can 
keep this, will find it easy to keep all the rest. And 
the Bible says, “ The second is like unto it; thou 
shalt love thy neighbor as thyself.” And then follows 

Questions .—Mention cases when children are required to practice self- 
denial for their own good? How may children be encouraged to self-denial? 
What is the most important self-denial required of us? What are the first 
and second great commandments? 

10 








110 


MORAL INSTRUCTOR. 


Cases of self-denial for the good of others. 


the declaration, “On these two commandments hang 
all the law and the prophets.” The meaning of this is, 
that all the doctrines and rules to be found written in 
the law and the prophets, and in the whole Bible, will 
be fulfilled if these two rules are faithfully obeyed. 

23. When we are required to love our neighbor as 
ourselves, it does not mean that we are to feel exactly 
the same toward every one near us as we do toward 
ourselves. But it means this: that we shall consider the 
happiness of all as of the same importance as our own, 
and to do to them as we should think they ought to do 
to us, in the same situation. It is another form of ex¬ 
pressing what is called the golden rule, “ Do to others, 
as ye w r ould that others should do unto you.” It means 
that we should be as ready to practice self-denial to 
secure good to others, as we are to do it in order to 
gain good for ourselves. 

24. ^ But most persons are so selfish, that this is a very 
difficult duty. Now, the more difficulty we find in per¬ 
forming a duty, the more merit and reward are gained, 
if we do it. For this reason it is, that every one honors 
and admires those who deny themselves in order to do 
good to others. 

25. A patriot is a man who denies himself for the 
good of his country. Gen. Washington was a patriot, 
becasue he gave up ease and comfort with his family at 
home, to encounter danger and suffering, for the good 
of others. A philanthropist is one who denies himself 
for the good of his fellow men. Howard was a philan¬ 
thropist, because he gave up his home, and time, and 
his money, and hi« ease, to promote the happiness of 
the miserable wretches whom he found in prisons. La 
Fayette was a philanthropist, because he gave up a 
lovely young wife, home, and country, and money, to 


Questions .—What is meant by the expression, “ on these two command¬ 
ments hang all the law and the prophets?” What is meant by loving our 
neighbor as ourselves? What docs the golden rule mean? What is said 
of those duties that are most difficult? What is a patriot? Who was a 
patriot? What is a philanthropist? Who was a philanthropist? What 
other philanthropist is mentioned? 





MORAL INSTRUCTOR. 


Ill 


Anecdote of a slave and two little boys. 

promote the happiness of the people of this country. 
Every one loves and admires such men as these, be¬ 
cause they practiced great self-denial for the good of 
others. 

26. There was once a poor slave, who had learned 
from the Bible to love God and his fellow creatures. 
His master was obliged to go to England and leave 
his two little boys, and he directed this faithful servant 
to take care of them, and when he was ready to receive 
them, to bring them to him. After a time this servant 
set out on the voyage, with the two little boys, to take 
them to their dear father, who longed to see them. 
They were lovely little boys, and very kind to the good 
servant who took care of them. On the voyage, a 
dreadful storm arose, the ship sprung a leak, and there 
was no way to escape but in a boat, 
fe 27. When the servant, whose name was Cyril, brought 
his two boys to put them into the boat, it was so full, 
the captain said he could not take in any more. Cyril 
begged and entreated for some time for room for him 
and the children. He was told, after much entreaty, 
that only a part could be taken, and that he might 
get in himself, and leave the little boys to perish, or 
he might put in the children, and perish himself. He 
instantly took the little boys and put them safely in the 
boat. 64 Tell your dear father,” said he, u that I send 
him his boys, and ask him to forgive poor Cyril for all 
he has done that was wrong.” And when he had said 
this, a wave swept him away, and he was seen no more. 
This was a good man, who gave up life, and all he held 
dear, in order to do good to his master and his children. 
Who does not admire such self-denial and benevolence 
as this of the poor slave? 

28. But the most wonderful exhibition of benevolence 
and self-denial that ever was known, was that of our 
Lord and Saviour Jesus Christ. He was the Lord of 
Glory, and though so 46 rich,” yet “ for our sakes he 
became poor, that we, through his poverty, might be 


Questions .—Why are such men loved and admired] What anecdote 
PJijStrating benevolent self-denial is told] 









112 


MORAL INSTRUCTOR. 


Anecdote of benevolent Hottentots. 


made rich.” He suffered shame, and poverty, and sor¬ 
row, and a cruel death, to save us from pain and woe. 
And he has left us his lovely example to imitate. When 
he requires us to deny ourselves for the good of others, 
he requires no more than he himself has done for us. 

29. We find that those who take Christ for an exam¬ 
ple, and love to read the Bible and to pray, find it the 
easiest to practice such self-denial. 

30. There was a good man who had learned to love 
and imitate the Saviour, who went far away from home 
and all his friends, to teach the degraded Hottentots 
about Christ and the way-to Heaven. One day he was 
preaching to some white persons, who lived there, on 
the duty of giving money to send instruction to the 
ignorant people near them. A poor slave was present, 
and when all the whites had given money, she came to 
the missionary, and asked him, 44 Sir, will you take any 
thing from a slave, to send the gospel to the poor things 
beyond us?” 46 Oh yes,” said the missionary. She 
immediately gave eight pence, which was all she had. 
She then ran out and told the other slaves, who had 
heard the minister preach about Jesus Christ. They 
all joyfully hastened into the room, and threw down ail 
they had, as they said, 44 to send the gospel to the poor 
things beyond them.” 

31. This shows that the gospel of Jesus Christ tends 
to make even the most ignorant and degraded benevo¬ 
lent and self-denying. When children grow up they 
will constantly find occasion for practicing self-denial, 
both for their own good and for the good of others. 
But if they do nqt form a habit of this kind in youth, 
it is not probable that they will practice it in after 
life. 

32. No man can be a good citizen or a happy man^ 
who does not practice self-denial for his own good, and 


Questions .—What was the most wonderful exhibition of self-denial? 
Who find it the easiest to practice self-denial? What anecdote is told to 
show the effec-t of the gospel in promoting benevolent self-denial? Gan men 
be good or happy without practicing self-denial? 





MORAL INSTRUCTOR. 


113 


Occasions for self-denial. 


for the good of others. It is therefore of the greatest 
consequence that children should early be trained to 
practice benevolent self-denial. There are many ways 
in which they can acquire such habits, some of which 
will be mentioned. 

33. Children can practice self-denial by rising early, 
when they love to lie in bed late in the morning. They 
can practice it by regulating their appetites, and never 
eating what is injurious. They can practice benevolent 
self-denial by abstaining from certain luxuries, and sav¬ 
ing their earnings and spending money to do good to 
others. They can practice self-denial by giving up 
sports and play to aid others who need help. They 
can practice it by giving away and lending those things 
that they have a right to loan or give away. 

34. They can practice self-denial by controlling 
themselves, when they are ill-humored, and wish to 
say and do unkind things. They can do it by giving 
up the best things or the best places to others, when 
they have a right to choose. They can practice it by 
spending their time and labor in doing that which will 
promote the happiness of others. They can practice 
it by taking care of children younger than themselves. 
In all these, and many other ways, they can cultivate 
habits of benevolent self-denial. 


BIBLE LESSON. 

For ye know the grace of our Lord Jesus Christ, that though he was rich, 
yet for your Pikes he became poor, that ye through his poverty might be 
made rich. 2 Cor. 8: 9. 

And walk in love, as Christ also hath loved us, and hath given himself for 
us. Eph. 5: 2, 


Questions .—Mention some of the ways in which children can form habits 
of benevolent self-denial? Mention some other ways not noticed in the 
lesson ? 


10* 







114 


MORAL INSTRUCTOR. 


On magnanimity. 

Look not every man on his own things, but every man also on the things 
of another. Let this mind be in you, which was also in Christ Jesus; who 
being in the form of God, thought it not robbery to be equal with God; but 
made himself of no reputation, and took upon him the form of a servant, 
and was made in the likeness of men. And being found in fashion as a 
man, he humbled himself, and became obedient unto death, even the death 
of the cross. Phil. 2: 4—8. 

Let no man seek his own, but every man his neighbor’s wealth. 1 Cor. 
10: 24. 

Be of the same mind one toward another. Mind not high things, but 
condescend to men of low estate. Rom. 12: 16. 

I have showed you all things, how that so laboring, ye ought to support the 
weak, and to remember the words of the Lord Jesus, how he said, it is more 
blessed to give than to receive. Acts 20: 35. 

For even hereunto were ye called; because Christ also suffered for us, 
leaving us an example, that ye should follow his steps. 1 Pet. 2: 21. 

For even the Son of Man came not to be ministered unto, but to minister, 
and to give his life a ransom for many. Mark 10: 45. 

Jesus said unto them all: If any man will come after me, let him deny 
himself, and take up his cross daily and follow me. Luke 9 : 23. 

He that taketh not his cross and followeth after me, is not worthy of me 
Matt. 10: 38. 

And whosoever doth not bear his cross, and come after me, cannot be my 
disciple. Luke 14: 27. 


LESSON XIV. 

On Magnanimity . 

1. The words magnanimous , and magnanimity , are 
formed from the Latin words, magnus , which mean's 
great , and animus , which signifies mind. When a man 
is called magnanimous, it signifies that he possesses a 
great and noble mind. The two following anecdotes 
exhibit instances of magnanimity. 


Question .—From what Latin words are magnanimous and magnanimity , 
and what do they mean 1 ? 







MORAL INSTRUCTOR. 


115 


Anecdote of a magnanimous man. 

2. There was a very good man, whose cow once 
strayed into his neighbor’s yard. The neighbor found 
her there, and instead of kindly driving her home, he 
drove her to the public place for stray animals, which 
obliged the owner to take her out and pay a fine. After 
he had done this, as he came along he met the owner 
of the cow. Said he, 44 1 found your cow in my yard, 
and I drove her to the pound, and I will do it again 
if I get another chance.” 44 Neighbor,” said the owner 
of the cow, 44 1 found six of your sheep in my garden 
the other day, and I drove them home and put them 
in your yard, and I will do it again if I have another 
chance.” 

3. This was a magnanimous answer, for it showed a 
noble mind; a mind so great as to be able to subdue 
resentment and revenge, and to treat with kindness 
one who did him injury. This was a case of which the 
Bible says, 44 He that ruleth his own spirit, is better 
than he that taketh a city.” 

4. The other case is one in which a child showed a 
great mind. A little girl once, by mistake, hung her 
bonnet and shawl on the wrong nail at school. When 
the owner of the nail found it there, she threw it on the 
floor, and the next one that came along, instead of 
picking it up, trod on the bonnet and crushed it. The 
little girl who owned the bonnet found out who did this 
mischief, but she bore it patiently and silently. 

5. In the course of the day, these two little girls who 
did the mischief, went out together, and when they 
came in, they forgot to hang up their bonnets. They 
were both trying to gain a reward for keeping the 
rules of the school. This little girl saw their bonnets 
out of place, and saw the teacher coming, and knew 
she would notice them, and record the owners as hav¬ 
ing violated a rule. She ran and took the bonnets and 
hung them in their place. 

6. One of her companions saw her do it, and told her 


Questions .—What anecdote exhibits a ca9e of magnanimity? Why was 
that answer magnanimous? What does the Bible say of such case9? What 
other anecdote is told ? 







116 


Moral instructor. 


Anecdote of a magnanimous child. 

how these little girls had treated her bonnet; U I know 
it,” said she, “ but it is much more pleasant to render 
good for evil, than it is to take revenge.” This was a 
magnanimous child, and there are few whom the world 
calls great men, who ever have done so truly great an 
action, with such noble and generous feelings. 

7. The reason why those who can do such actions 
are said to have great minds, is, that it is very difficult 
for any person who is injured by another, to restrain 
the desire to be revenged, and still more difficult to 
render good for evil. If we look around, we find it 
very common for men to render evil for evil, and it is 
so common, that many do not seem to know that it is 
wicked, and not only wicked, but that it indicates a 
little mind. The more selfish, envious, and passionate 
a man is, the more certain it is that he will return evil 
for evil; and the more generous, noble, and magnani¬ 
mous a man is, the more likely he is to bear injury 
without seeking revenge. 

8. There are some men who are so truly great and 
generous, that when others sneer, and rail, and reproach 
them, they remain silent, and bear it with dignified 
composure. But there are few such great minds. 

9. On the contrary, the rule which most men seem 
to adopt is this: “If any one abuses me, I will abuse 
him; if any one ridicules me,I will ridicule him; if any 
one strikes me, I will strike him; if any one injures my 
character and reputation, I will injure his; if any one 
charges bad motives on me, I will charge bad motives 
on him.” 

.10. It is by acting according to such a foolish and 
wicked rule as this, that there is so much contention 
and ill-will and hatred in the world. And one reason 
why men do so frequently follow this rule is, that when 
they were children they were not instructed to do bet- 


Questions. Why are those who do these actions said to have great minds? 
What is the most common thing in the world ? What sort of people are 
most likely to return evil for evil? What seems to be the rule that most 
men practice by ? What is the consequence? What is the reason this rule 
is so often followed ? 







moral instructor. 


117 


Anecdote of a magnanimous gentleman. 


ter. Many children are taught by their parents never to 
bear an insult, but always to be revenged on all that 
injure them. 

11. Some people have so little conception of what is 
really great and noble, that they will call those who fight 
and revenge themselves, brave and honorable. They 
do not seem to think that it is very easy to follow such 
a course; that children in the nursery, and even cats and 
dogs can equal them in this sort of bravery, while only 
those who have great and noble minds, govern their own 
spirits, so as to bear injury with magnanimity. 

12. But although mankind so often act as if they 
thought it wise and proper to retaliate, yet every one 
admires a man who can exercise magnanimity. No¬ 
thing excites more sympathy and respect, than to see a 
man refraining from revenge, and bearing an injury with 
dignity and composure. A story will illustrate this, and 
the person spoken of, is one who is a friend to the writer 
of this book. 

13. This gentleman was once standing in a public 
place, with a large number of persons around, when 
one of the men came up and began to dispute with him 
in regard to what he had said in a public lecture. The 
gentleman replied in such a way as to show that the 
man was entirely in the wrong in all his assertions. 
This made the man very angry, and he began to argue to 
prove himself right. But every answer the gentleman 
gave, showed him to be more and more in the wrong. 
At last one of the calm replies of the gentleman put him 
so much in the wrong, that every one around began to 
laugh. This made the man so angry, that he turned and 
spit in the gentleman’s face. 

14. The gentleman was very strong, and could have 
knocked the man down, and his first feeling made him 
lift up his arm to do it. But he controlled himself, took 
his handkerchief, and wiped off the insult; he calmly 


Questions .—What is said of some people ? Is it easy to follow such a 
course? What animals do this? Who are those that govern their own 
spirits? Do men always admire magnanimity? What anecdote shows 
this? 







118 


MORAL INSTRUCTOR. 


Rules of magnanimity. 

said to those near, “ Gentlemen, what sort of an argu¬ 
ment is this?” 

15. The consequence of this noble self-control was, 
that every man was ready to spring at the mean fellow 
who did the deed, and it was owing to the kind interfer¬ 
ence of the gentleman, that he was saved from a beating 
by the by-standers. 

16. But if the gentleman had allowed himself to 
knock the man down, others would not have felt such 
sympathy and respect, they would have left him to fight 
it out, with a low bred fellow, and the affair would have 
ended in disgrace rather than with such honor to the 
gentleman. As it was, every one admired and honored 
him. 

17. Now if children wish to act magnanimously when 
they come to be men, they must learn to do so while 
they are young. 

18. To enable children to learn to be noble and mag¬ 
nanimous, the following rules are given for them to learn 
and practice. 

19. First. When any person speaks evil of me, 1 
will seek to justify myself, but I will not speak evil of 
him, except when it is necessary in order to show my 
own innocence. 

20. Second. If any person injures or abuses any thing 
that belongs to me, I will never retaliate by injuring what 
belongs to him. 

21. Third. If any person ridicules and sneers at me, 
for any defect of person or character, I will never do the 
same thing to him. 

22. Fourth. If any person strikes, or injures, or in¬ 
sults me in any way, I will not retaliate or fight, but bear 
it in silence, until I can obtain the defence of the law, or 
the interference of others who have a right to punish him 
who does me injury. 


Questions .—What was the consequence of this self-control in the gen¬ 
tleman? What would have’been the consequence if he had struck the 
man who insulted him? How can children learn to act thus, when they 
are grown? What is the first rule? The second? The third? The 
fourth ? 






MORAL INSTRUCTOR. 


119 


Duties of subordination. 


23. If children learn to act by these rules when they 
are young, they will become truly honorable, dignified, 
and magnanimous. 


BIBLE LESSON. 

Ye have heard that it hath been said, Thou shalt love thy neighbor and 
hate thine enemy; But I say unto you, Love your enemies, bless them that 
curse you, do good to them that hate you, and pray for them which despite^ 
fully use and persecute you. For if you love them that love you, what thank 
have you 1 ? Matt. 5: 44—46. 

Bless them that persecute you, bless and curse not. Rom. 12: 14. 

Being reviled we bless, being persecuted we suffer it, being defamed we 
entreat. 1 Cor. 4: 13. 

Not rendering evil for evil, but rather contrarywise, blessing. 1 Pet. 
3: 9. 

Because Christ also suffered for us, leaving us an example, that ye should 
follow his steps. Who when he was reviled, reviled not again, when he suf¬ 
fered he threatened not, but committed himself unto him that judgeth righte¬ 
ously. 1 Peter 2: 20—23. 


LESSON XV. 

On the Duties of Subordination. 

1. The arrangements of God make it inevitable in 
this world, that all must have superiors and inferiors. 
The duties of superiors and inferiors toward each other, 
are called the duties of subordination. It is very impor¬ 
tant that American children should have correct ideas of 
these obligations. 

2. There are certain common maxims which are very 
liable to be misunderstood, and as they relate to this sub¬ 
ject, they will be explained. 

3. They are these: 46 All men should be free and 

Question *.—What is inevitable? What are the duties of subordina¬ 
tion? 









120 


MORAL INSTRUCTOR. 


Three maxims explained. 

equal”— 44 All men have equal rights”— 44 All men should 
have liberty and equality.” These maxims are all true 
in their proper sense, but they often are understood as 
expressing the idea that all men should be so equal in 
circumstances and station, that none shall be superior 
to others. And there are many who consider it wrong 
for any person to take the place of a superior, and 
demand respect and obedience from others who are 
regarded as inferiors. 

> 4. But the true meaning of these maxims, is entirely 
consistent with the duties of subordination. When it 
is said that 44 all men should be free and equal,” it signi¬ 
fies that every man should be left free to act as he 
chooses, except when he would choose to take away 
the rights, or destroy the happiness of others. This no 
man should be free to do. 

5. When it is said that 44 all men have equal rights,” 
it signifies that all have an equal right to any thing 
which does not infringe on the rights and happiness of 
others. All men have an equal right to gain property, 
but they have no right to gain it by taking away the 
property of others. 

6. When it is said that 44 all men should have liberty 
and equality,” it signifies that every man should have the 
liberty to act as he chooses, except when he would choose 
to injure others; and it signifies that every man should 
be equal to all other men, in using this liberty. No man 
should take away the property or advantages that belong 
to others for his own benefit. 

7. These maxims, thus explained, are true, and are 
not inconsistent with that arrangement of God which 
makes it inevitable that all men should have superiors, 
inferiors, and equals. 

8. But there are some who regard these maxims as 


Queifcon*.—What three maxims need explanation? Are these true? 
How are they often understood ? What do many consider as wrong? What 
is meant by saying “ all men should be free and equal?” What is meant 
by “ all men have equal rights?” What is meant by “ all men should have 
liberty and equality?” With what are these maxims not inconsistent? 
How do some understand them? 






MORAL INSTRUCTOR. 


1*31 


Causes of superiority. 

teaching, that all men ought to be equal in every respect. 
Such regard the different ranks in society, and every 
thing which places one man as the superior of another, 
as wrong. And they imagine they are acting wise 1 v 
in attempting to destroy all grades of superiority in 
society. 

9. But such persons are contending against the ordi¬ 
nances of God, which cannot be destroyed. It is in 
vajn for man to attempt it, for there are certain re¬ 
spects in which it is impossible to prevent such distinc¬ 
tions. Some of these will be pointed out. 

10. The first cause of superiority, and one which 
man can never remove, is that made by God himself, 
when he gave different degrees of talents and abilities 
to dilferent minds. As a general. rule, those men who 
have most talents and learning, will be superior in sta¬ 
tion and advantages, to those who have less. Even in 
school, this distinction is observed; for those children 
who understand quicker and learn faster than others, 
will inevitably be superior to the rest in certain advan¬ 
tages. 

11. The second cause of superiority is in age and 
experience. The longer men live, and the more they 
see of the world, the wiser they become in certain 
respects, and this wisdom and experience makes them 
superior to those who have less. 

12. The third cause of superiority is wealth. The 
man who is rich will always be able to obtain advan¬ 
tages for himself and his family, of which the poor must 
be destitute. He can have a finer house and more com¬ 
pany, and a better education for himself and his children; 
and this, in certain respects, will make him superior to 
those who are poor. 

13. The fourth case in which there must be supe¬ 
riority, is in the family. The parents must have the 

Questions. —What are such contending against? Ia it possible to prevent 
distinctions in society ? What is the first cause of superiority? What is 
the second? What is the third? What advantages will the wealthy have, 
of which the poor must be destitute? 

II 







1*2*2 


MORAL INSTRUCTOR. 


Causes of discontent. 


control, and the rest must obey, and thus parents are the 
superiors of their children and of those whom they hire. 

14. The fifth case in which there must be superiority, 
is in the business of life. Merchants must be superior 
to clerks. Farmers must be superior to the hands they 
hire. Master mechanics must be superior to their ap¬ 
prentices. Captains must be superior to their sailors. 
And thus in all the various employments of life, some 
must control, and others must obey. Thus also in civil 
government, some must be rulers and command, and 
others must be subjects and obey. 

15. The last case of subordination is, that which all 
mankind hold to God. He is superior to all other beings, 
and it is the first duty of all, to reverence and obey 
him. 

16. Most persons have sense enough to perceive, that 
in the family, in business, and in civil government, it is 
best to have superiors and inferiors. They would call it 
a silly doctrine, that parents should consider their children 
as equals, whom they have no right to control, or that 
merchants and mechanics should give up authority to 
their clerks and apprentices, or that subjects should, in 
all respects, be equal to rulers. 

17. But there are other distinctions in society that are 
not so readily submitted to, as wise and good. A great 
part of mankind are discontented, and think it wrong 
that talents, learning, and wealth should place some men 
in stations superior to their own. 

18. But it is the appointment of God, and no com¬ 
plaining, or efforts of men can alter it. Wealth always 
has and always will confer power to gain learning, and 
honor, and enjoyments that the poor cannot secure. 
And talents and learning always will raise men to supe¬ 
rior stations. And seeing that it is an ordinance of 
Heaven, which cannot be destroyed, it must be wise 
and good. 

Questions .—What is the fourth case in which there must be superiority? 
What is the fifth? What examples are mentioned? What is the last case 
of subordination ? What can most persons of sense perceive? What other 
distinctions cause discontent? What is said of these distinctions? 





MORAL INSTRUCTOR. 


123 


Duties of inferiors. 


19. One reason why it is wise that riches should secure 
certain privileges of station is, that it stimulates men to 
industry and enterprise. If there were no superiority to 
be secured by the acquisition of wealth, a great part of 
mankind would sink into sloth and inactivity, and vice 
always follows in the the train of indolence. 

20. But the more virtuous an intelligent a nation be¬ 
comes, the less regard will be paid to riches. The wise 
and the good will be most honored; and virtue, in what¬ 
ever rank it may be found, will always command honor 
and respect. 

21. As it has been shown, there always must be supe¬ 
riors and inferiors in station, the mutual duties of each 
will now be pointed out. 

22. The first rule of subordination is, to treat with 
respect all superiors in station, whatever may be their 
character. Parents should always be treated respect¬ 
fully, whatever may be their habits or conduct. So 
also teachers, rulers, and all who have authority, should 
receive respect and obedience, because God requires us 
to honor all that have authority over us, whether they 
be wise or unwise, good or bad. It is true that the 
wise and good should be regarded with more honor and 
respect than those who are not; but it is never right to 
treat those who are our superiors, in a disrespectful 
manner. 

23. The second duty of subordination is, to keep our 
mind free from envy and ill will towards those who hold 
a station superior to our own. We should always remem¬ 
ber, that it is God who decides who shall be placed above, 
and who shall be below in station, and that the envious 
and complaining are murmuring at the arrangements of 
their Almighty Parent, who is perfect in wisdom and 
goodness, and who always does what is best. 


Questions .—Why is it wise for riches to secure certain privileges? 
What will be the effect of increased virtue and intelligence? What is the 
fiist duty of subordination ? What is said of the treatment of parents? Is it 
ever right to treat superiors with disrespect? What is the second duty of 
subordination? 








124 


MORAL INSTRUCTOR. 


Duties of superiors. 

24. The third duty of subordination is, to cultivate the 
feeling that true honor and dignity consists, not in a high 
grade in life, but in the faithful and cheerful discharge of 
the duties of our station. There are few persons who do 
not find some who are placed above them, and a really 
noble mind will never be ashamed to perform all the 
duties of its station, however humble it may be. When 
persons are ashamed of their situation and its duties, it 
indicates some weakness of mind. 

25. The preceding are the duties of inferiors; the fol¬ 
lowing are some of the duties of superiors. 

2G. The first duty of superiors is, not to be proud, 
dictatorial and overbearing. We always should speak 
to inferiors in a courteous and conciliatory manner, 
and when we require their services, it should be done 
in a kind and agreeable manner. It is generally much 
wiser to ask rather than to command those under our 
control, to do what we desire. It is seldom that a re¬ 
quest from those who have authority to command, is not 
more readily as well as cheerfully complied with, than a 
command. We are bound to treat all under our control 
with kindness, to sympathise in their trials, and to en¬ 
deavor to make their situation agreeable, by attention to 
their wishes and wants. 

27. The second duty of superiors is, not to allow those 
below them, to assume the place and deportment of 
equals. If parents, or teachers, or any who have others 
under their control, find them taking the air and man¬ 
ners of equals, they ought to caution them as to the im¬ 
propriety, and teach them to return to a more respect¬ 
ful demeanor. This should be done kindly, and so as to 
give as little pain as possible. It is a misfortune to infe¬ 
riors, to assume a place and manner inconsistent with 
their station, and it is an act of kindness to admonish 
them of the impropriety. 


Questions .—What is the third duty of subordination? What is said of 
those who are ashamed of their situation and its duties? What is the firs* 
duty of superiors ? How are we bound to treat all under our control ? What 
is the second duty of superiors? What is a misfortune to inferiors? 







moral instructor. 


125 


Anecdote respecting subordination. 

28. The children of this nation are in great danger 
of suffering for want of such admonitions, and it is the 
sacred duty of parents and teachers to demand not 
only implicit and cheerful obedience, but respectful 
tones and manners. 

29. Children should be taught that respectful tones 
and manners, toward all who are superior, either in 
age, knowledge, or station, will tend more than any 
thing else, to give them amiable tempers and agreeable 
manners. A child who is rude and disrespectful to 
superiors, will generally become coarse, unamiable, and 
disagreeable in character and deportment. 

30. An anecdote of a person known to the writer, 
will illustrate the value and dignity of a proper dis¬ 
charge of the duties of subordination. It is the case 
of a waiting man in one of the wealthiest families in 
the country. His daily duties demanded his attendance 
at table and in the family; but at the same time he was 
the captain of a militia company. On training days, 
the farmers and gentlemen in the surrounding country 
were collected, as his soldiers, and it was his place to 
command, and theirs to obey. At such times, he sat at 
the head of the table, as first in station, and was cour¬ 
teous and polite to his fellow citizens. When these 
occasions were over, he returned home to perform the 
duties of a subordinate station, and these he fulfilled 
with ease, dignity, and cheerfulness. No one ever saw 
him look or act as if he were disturbed by his position 
as an inferior. If he had appeared to be mortified or 
ashamed in performing the duties of an inferior station, 
though he might have been pitied, he could not have 
received the respect and esteem that were universally 
accorded to him wdierever he was known. 

31. This shows how weak and unwise it is for those 
in lower stations to be discontented with their situation, 
or ashamed of its duties. 

32. It is said that one of the greatest generals in the 

Questions .—To what danger are the children of this nation exposed ? 
What should they be taught? What is said of a child who is disreapectfitf 
to superiors? What anecdote is told? WlvU dqes this show? 

U* 






126 


MORAL INSTRUCTOR. 


On industry and economy. 

world so excited the envy of his fellow citizens, that in 
order to mortify him, they appointed him to the office 
of street scavenger. This great man never resented 
this, but quietly accepted the office, remarking that “ if 
the station did not confer honor on him, he would give 
honor to the station.” 

33. This sentiment is what every good and great 
mind will cherish. Though, in many respects, it is more 
agreeable to be in a high, rather than in a low situation, 
yet it is in the power of every one, by the cheerful and 
faithful discharge of duty, to give dignity to any station 
he may hold. 


LESSON XVI. 

On Industry and Economy . 

1. Time and property are the means given by God 
for promoting our own enjoyment, and the welfare of 
others; and to him we must give an account for the 
manner in which they are employed. It is sinful to 
waste either property or time. 

2. Property is wasted not only when it is destroyed 
or lost, but also when it is employed for foolish or use¬ 
less purposes. Time is wasted, not merely by entire 
idleness, but also by spending it in trifling pursuits 
when it might be more usefully employed. 

3. God has so formed our minds, that we are always 
happier when we are doing good to ourselves and 
others, than we can be in any other way. A person 
who spends time in an idle and useless manner, cannot 
possibly be happy. A restless and uncomfortable feeling 
always attends the useless and idle, while the diligent 
arid useful enjoy a feeling of satisfaction that industry 
alone can secure. 


Questions .—^What is said of a great general? What is said of time and 
property? What is sinful? When is property wasted? When is time 
wasted? How has God made our minds? What attends those who waste 
time? What is said of those who are diligent? 







moral instructor. 


m 

Reasons for requiring children to work. 


4. In the Bible God has placed many injunctions 
respecting diligence and industry, and many warnings 
against idleness and sloth. It is there said, that the 
way of the slothful is like a hedge of thorns: which 
signifies, that the mind of an idle person is perpetually 
annoyed, just as the body is pained in passing among 
thorns. It is said, also, that “ the soul of the diligent 
shall be made fat,” which signifies, that industry will 
bring health and comfort to the mind, just as food 
secures health and flesh to the body. 

5. There are many very important reasons why 
children should be industrious, and learn to do all kinds 
of common work, some of which will be pointed out. 

6. The first reason is, that when the young are accus¬ 
tomed to work in childhood, they not only form habits 
of industry, but they acquire a love for active and 
useful N employments, which prevents labor from being 
irksome and unpleasant in future life. A child who 
spends his early days in idleness and amusement, will 
in most cases acquire a dislike to labor; so that when 
he is obliged to engage in it, it will be painful and dis¬ 
agreeable. 

7. Another advantage in teaching children to work 
is, that it tends to make them more expert, energetic, 
ingenious, and successful in after life. Those children 
who have all their sewing and mending done for them, 
their chambers, drawers, and wardrobe taken care of 
by others, their coal and wood brought, and many other 
little matters done for them, grow up to be awkward 
and inexpert in all useful employment, and learn, also, 
to feel a contempt and aversion towards work. 

8. On the contrary, when little girls are taught to 
take care of their own rooms, drawers, and clothes, 
and to aid in doing the lighter work of the family, they 


Questions .—What is said in the Bible respecting the slothful, and what 
does it signify? What is said of the diligent, and what does it signify? 
What is the first reason why children should early be taught to work ? How 
will a child acquire a dislike to work? What is another advantage In 
children’s learning to work? What is said of those children who hare 
every thing done for them ? What is said of girls who learn to work? 







MORAL INSTRUCTOR. 


128 


Anecdote showing the importance of learning to work. 

acquire habits of activity, ingenuity, and efficiency, 
which will be of immense value to them in future life. 

9. So likewise with boys; if they take care of their 
clothes, brush their own boots and shoes, and those of 
their friends, cut wood, help in the garden, bring wood 
and water, take care of the domestic animals, and aid 
in other family matters, they learn to be active and 
ingenious, and acquire a love for useful employments. 

10. Parents make a great mistake, in reference to 
the future happiness of their children, when they hire 
others to perform, for themselves and their children, 
much which young people ought to do themselves. 

11. Another advantage to children, in learning to 
work in early life is, that it will save them from much 
future perplexity, anxiety, and suffering. To illustrate 
this, the writer will give an account of some cases she 
has known. 

12. There was a young man who had wealthy parents, 
that never required him to do any kind of labor in child¬ 
hood. When he had finished his education, his father 
gave him a large property in one of the new western 
States. He married the daughter of a wealthy gentle¬ 
man, in one of our cities, and both went to reside on 
their property in a new country. 

13. The young man and his wife were amiable and 
sensible persons, and were very fond of each other; 
and for the first few weeks they were delighted with 
their new home. But the wife soon found she could 
not hire any person to work for her, who knew how to 
do any thing as she was accustomed to see it done; and 
she herself knew neither how to direct, nor how to do 
any household work herself. She could not hire any 
one to make her dresses, or to keep her husband’s 
wardrobe in order. She found every thing going 
wrong, and knew not how to remedy the evil. At last 
she could find no servants at all, and she and her 
husband were obliged to do their own work. Both of 


Questions .—What is said of boys who leam to work? What parents 
make a great mistake? What is another advantage to children in learning 
to work? What anecdote is told to illustrate this? 






MORAL INSTRUCTOR. 


129 


Another anecdote. 


them were so ignorant and inexpert, that whatever they 
did cost them twice the labor it would have done, had 
they been accustomed to work; and often they spoiled 
what they attempted to do. 

14. At last the wife was taken sick, from over exer¬ 
tion, and then no nurse could be found but some 
neighbors, who would call in occasionally to assist 
them. The young man was obliged to be nurse, and 
cook, and waiter, and yet knew not how to perform 
any of these duties properly. When he tried to pre¬ 
pare food for his wife, he was so ignorant and awkward, 
that he spoiled almost every thing he touched, and she 
knew not how to direct him properly. 

15. Often did these unhappy children of wealth and 
indulgence bewail their ignorance, awkwardness, and 
utter want of useful knowledge; and often did they 
resolve that if they ever had the care of children, they 
would teach them how to perform all the useful business 
of life. x 

16. There was another case, known to the writer, 
where two young persons were placed in similar cir¬ 
cumstances, who had been brought up to work, and 
who understood how all household matters were per¬ 
formed. The consequence was, that when they could 
not hire assistence, they could take care of themselves; 
and they lived as quietly and comfortably in the western 
forests, as they did in their father’s house. They were 
obliged to dispense with many conveniences and ele¬ 
gancies of life; but they knew how to secure all its 
necessaries and comforts. And when the wife was 
sick, the husband was a faithful nurse, a skillful cook, 
and a tender and affectionate waiter. 

17. Now there are no children in this land who can 
be sure that they will not be placed in similar circum¬ 
stances at some future day. No one can tell who is 
to be rich, or who is to be poor, or where we are to live 
ten years hence. All children, therefore, should be 


Questions .—What other case is mentioned ? Can any children be sure 
they will not be placed in similar circumstances? What should every 
child be trained to do? 






130 


MORAL INSTRUCTOR. 


Reasons why children should learn to work. 

trained to do every thing for themselves and others 
which any change of circumstances would make it 
needful for them to attempt. 

18. Another reason why children should learn to 
work is, that it prepares them to superintend and direct 
others. A man who does not know how to work him¬ 
self, seldom is prepared to direct others who work for 
him; nor can he know when his work is properly done. 
Still more is this the case with a woman. If the mis¬ 
tress of a family does not learn the proper way of 
doing work herself, she is utterly unfit to take care of 
a family, and direct those whom she hires; and she is 
not qualified to judge whether they do their work econ¬ 
omically and properly. 

19. Many a mistress of a family has lost good ser¬ 
vants because she was so ignorant that she knew n6t 
when it was proper to find fault, and when it was 
proper to commend. All persons who are hired to do 
service feel pleased when they find that their employ¬ 
ers are qualified to do justice to their character and 
efforts. 

20. In days past, the feeling was very common that 
it was a sort of degradation to be obliged to labor; and 
it was considered one mark of gentility and high rank, 
to be able to live in idleness. But this foolish opinion 
and feeling are passing away, and sensible persons con¬ 
sider it a disgrace to live an idle and useless life. 

21. We find gentlemen of wealth, education, and 
talents, becoming farmers and men of business, and 
laboring with their own hands. We find ladies of 
fortune, not ashamed to be seen in their own kitchens, 
teaching their daughters to perform every kind of useful 
labor. We find the daughters of the wealthy relin¬ 
quishing indolent ease, to become teachers of the young, 
from the conviction that useful industry is much more 


Questions. —W r hat is another reason why children should learn to work? 
What is said of a man who does not know how to work? What of a wo¬ 
man? IIow do those feel who are hired for service? What feeling has 
been common in days past? Is this feeling passing away? What do we 
often find? What feeling is increasing fast? 






MORAL INSTRUCTOR. 


131 


Duty of economy. 

for their own happiness and respectability, than fashion 
able uselessness and ease. This feeling of the dignity 
and importance of active industry, is increasing in this 
country, and it is hoped that before long, it will be a 
disgrace to a child to be brought up without knowing 
how to work. 

22. Another benefit of active industry to the young 
is, that it promotes health. Much of the ill health and 
debility among the young of this nation, especially 
among females, is owing to a want of active exercise. 
When mothers bring up their daughters to do house 
work two or three hours every day, much ill health 
will be prevented. 

23. In regard to economy, very little can be taught 
respecting it in books. It must be taught by parents 
and employers. But there is one principle on the sub¬ 
ject, which every person ought to bear in mind, and 
that is,, that wealth does not remove the .obligation to 
practice ✓strict economy. By economy, is meant, pre¬ 
serving properly from waste and loss . A rich person 
may with propriety buy many things which it would be 
extravagant for those with less means to purchase; 
but no amount of riches ^can make it right to waste or 
lose property that might contribute to the comfort and 
happiness of others. The rich as much as the poor, 
ought to save from loss and waste, not to hoard, but 
to give it away, to promote the comfort and enjoyment 
of others. 


BIBLE LESSON. 

Love not sleep lest thou come to poverty; drowsiness shall clothe a mar 
with rags. Prov. 20; 13 and 23: 21. 

Six days shalt thou labor and do all thy work. Ex. 20: 9. 

Questions. —What, is it hoped, will soon be a disgrace to a child? Wha< 
is another benefit of active industry to the young? What is much ill health 
owing to? When will much ill health be prevented? What is said about 
economy? Are the wealthy released from the duty of economy? What is 
meant by economy? Why should the rich economize? 











132 


MORAL INSTRUCTOR. 


On amusements. 

He that becometh poor dealeth with a slack hand, but the hand of the 
diligent maketh rich. Prov. 10: 4. 

The hand of the diligent beareth rule, but the slothful shall be under 
tribute. Prov. 12: 24. 

The soul of the sluggard desireth, and hath nothing, but the soul of the 
diligent shall be made fat. Prov. 13: 14. 

Seest thou a man diligent in his business, he shall stand before kings, he 
shall not stand before mean men. Prov. 22: 29. 

A good wife eateth not the bread of idleness. Prov. 31: 27. 

The sleep of a laboring man is sweet. Eccles. 5: 12. 

Be not slothful in business. Rom. 12: 11. 

Let him that stole steal no more, but rather let him labor, working with 
hands that he may have to give to him that needeth. Eph. 4: 28. 

We beseech you that ye study to be quiet, and to do your own business, 
and to work with your own hands; that you may walk honestly towards 
them that are without, and ‘that ye may have lack of nothing. 1 Thess. 
4: 11, 12. 

We commanded you, that if any would not work neither should he eat; 
for we hear that there are some which wals among you disorderly, working 
not at all, but are busy bodies. Now them that are such we command and 
exhort by our Lord Jesus Christ, that with quietness they work, and eat their 
own bread. 2 Thess. 3: 10, 12. 


LESSON XVII. 

On Amusements . 

1. Many persons appear to imagine that we are sent 
into this world merely to seek pleasure and amusement. 
They seem to think it is right to avoid care and labor, 
as much as possible. 

2. There are other persons, who go to another ex¬ 
treme, and seem to suppose that we are bound to employ 
all our time in care, duty, and labor. Such regard all 
amusement as a sinful waste of time. 

3. The first class are mistaken, because they do not 


Questions .—What do many persons seem to imagine? What do othei 
persons seem to suppose? How do these last regard amusements? 






MORAL INSTRUCTOR. 


133 


Amusements necessary to health. 

properly understand the real purpose for which we 
ought to live; and the second class are mistaken, be¬ 
cause they do not know that, according to the laws of 
health, some amusement is necessary, in order to enable 
us to accomplish the object for which we are placed in 
the world. 

4. The Bible teaches us, that the great duty of life is 
to love God, and to serve him by doing good to our 
fellow men. And we are taught, also, that this is the 
only way in which we can be happy ourselves. Who¬ 
ever, therefore, lives to seek pleasure and amusement 
as the chief object of life, is taking a course contrary to 
the commands of God, and to his own good. 

5. But God has so formed us, that we cannot be con¬ 
stantly performing duties which require thought and 
care, without injury to mind and body. It is necessary 
for the health, that there should be periods every day 
when all care is taken from the mind, and exercise and 
amusement should take the place of sober duties. 

6. Children need much more time for amusement and^~*' 
exercise than grown persons ; and one of the most 
beautiful indications of the wisdom and goodnes^ of 
God, is the provision he has made for this necessity. 
They are constituted with a constant propensity to 
move about and to be amused. If any one will watch 
healthy young children in the nursery, it will be seen 
that they are constantly moving their limbs, running or 
jumping or tumbling about, while they go from one 
amusement to another the whole day. If grown per¬ 
sons should perform all the motions of a healthy young 
child, they would be entirely exhausted with fatigue. 
But children can play from morning till night without 
excessive fatigue. The older a person grows, the less 
time they need for amusement. But no person who 
lives a useful and industrious life, can have a healthful 


Questions .—Why are the first class mistaken? Why are the second class 
mistaken? What does the Bible teach us? What else are we also taught? 
What is said of those who live only for pleasure and amusement? How has 
God formed us? What is necessary for health? 

12 





134 


MORAL INSTRUCTOR. 


The kind of amusemeut needed. 

body and mind without some amusement. There are 
some persons who do so little work that they need very 
little amusement. And there are others who find so 
much pleasure in their pursuits, and whose employments 
are so easy, that they need no other amusement. The 
more body and mind are taxed, the more amusement is 
needed. 

7. But the kind of amusement that different persons 
need, depends very much upon their character and 
pursuits. Those persons who labor hard, in ways that 
require little thought, can be amused best by reading, 
and other quiet pursuits, which exercise the mind while 
the body is still. On the contrary, students, who sit a 
great deal, and whose minds are excited and exhausted 
by study, need very active amusements in the open air, 
and those which exercise the mind, but very little. 

8. It is very important for children to have correct 
views on the subject of amusement, so that they may 
know how to avoid wasting time by taking amusements 
only when they are needed, and by taking only such 
as are suitable and right. For this purpose, the follow¬ 
ing rules are given for their guidance in after life. 

9. The first rule is, that no amusement should be 
taken that does not tend to refresh and invigorate the 
mind, so as to prepare us for the better discharge of 
duty. If a laboring man should come home after his 
day’s toil, and go to playing ball, or if a student should 
turn from geometry and algebra, to play a game of 
chess, instead of going to exercise and amuse himself 
in the fresh air, they would both violate this rule. They 
would neither of them be taking an amusement that 


Questions .—What do children need ? How has God provided for theii 
wants? What is said of healthy young children? What is said of grown 
persons imitating all the motions of children? What is said of persons 
who are older? What does the kind of amusement needed depend on? 
What kind of amusements are best for those who labor hard and think but 
little? What are needed by hard students? Why is it important for 
children to have correct opinions on this subject? What is the first rule 
in regard to amusements? What would be violations of this rule? 







MORAL INSTRUCTOR. 


135 


^_ Rules repeating amusements. 

was calculated to invigorate mind and body, for the 
future discharge of duty. 

10. The second rule is, that no amusement should be 
taken that wastes time. Any amusement that does not 
tend to prepare us for a better discharge of duty is a waste 
of time. And a suitable amusement is wron^ when it is 
prolonged more than is needful for this end? As soon 
as we are refreshed and rested, we should return to our 
duties; otherwise we are wasting time. 

11. A third rule is, that no amusement is right that 
gives pain to others. It is never right to frighten 
persons for sport. It is never right to teaze or mortify 
any one for amusement. Some persons are so unamia- 
ble, that they seem to find pleasure in doing things that 
will mortify or vex their companions. This is very 
wicked. 

12. It is never right to teaze or injure animals for 
sport, and such games as cock-fighting, bull-baiting, and 
other amusements where animals are injured and tor¬ 
mented, are cruel and wicked. Shooting at live animals, 
which are set up for a mark, is wrong for the same 
reason. They are frightened and killed merely for 
sport. 

13. The fourth rule is, that no amusements should be 
taken which interfere with the order of the family or 
school, which incommode others, or interrupt impor¬ 
tant duties. For this reason, amusements that lead to 
late hours, to irregularity at meals, to irregular attend¬ 
ance at school, or to the neglect of any known duty, 
should not be taken. Duty is to be first, and amuse¬ 
ment is to be used only as a means of aiding us to 
perform it. 

14. The fifth rule is, that amusements which involve 
waste of property or needless expense, are to be avoid- 


Queslions .—What is the second rule? When is an amusement a sinful 
waste of time? How long is it right to prolong amusements? What is the 
third rule ? What amusements are pointed out as wrong? What is the fourth 
rule? According to this, what amusements should not be taken? What is 
the filth ? 








136 


MORAL INSTRUCTOR. 


Rules respecting amusement. 

ed. Some persons will spend in amusements, that last 
only one day or evening, what would provide the means 
of healthful and pleasant recreation for a whole year, if 
wisely and economically employed. It is as wrong to 
waste time and money in expensive amusements, as it is 
to waste it in other ways. 

15. The sixth rule is, that it is wrong to seek those 
amusements that are so fascinating and exciting, as to 
lead ourselves or others into injurious excesses. 

16. This is one of the reasons why theatres, cards, 
and dancing, are considered as wrong, by those who 
object to them. They are regarded as amusements, so 
very fascinating and exciting, that they lead to a waste 
of time and money, to late hours, to the neglect of more 
important duties, and in many cases, to the most dan¬ 
gerous and pernicious vices. 

17. A seventh rule is, that it is wrong to seek amuse¬ 
ments that would, by our example, lead others into 
temptation. The Bible requires us, not only to take 
care of ourselves, but to have a benevolent interest in 
others, so as not to lead them into temptation by our 
example. This rule will apply to cases, where persons 
think they can go to theatres or play cards, without any 
danger of injury to themselves. If their example will 
be the means of leading those who will follow it, into dan¬ 
gerous temptations, they ought not to set such an exam¬ 
ple. So in regard to novel reading. If a person sup¬ 
poses that his pursuits and his character are such, that 
reading a certain novel as an amusement, will do him no 
injury; yet if his example will lead others in the family 
to do it, who would be injured by it, he ought not to set 
the example. 

18. Whenever, therefore, we wish to know whether 
we are right or wrong in regard to amusements, we 
should ask these questions: Is this amusement healthful? 
Is it any that will not injure me or any one else? Will it 


Questions .—What is the sixth rule 1 What amusements are objected to on 
this account? What is the seventh rule? What does the Bible require? 
To whom will this rule apply? 





MORAL INSTRUCTOR. 


137 


On the cultivation of flowers. 


give pain to any person or any animal ? Am I spending 
time in amusement that I need for health? Am I going 
where I shall be strongly tempted to do wrong? Shall 1 
set an example that will lead others into temptation? 
Shall I become excited too much for my good? Shall I 
interfere with the order of the school or family? Shall I 
give up any important duty for mere amusement? Will 
this amusement involve needless expense and yield no 
more good than can be gained at less cost? 

19. There are very many amusements that are free 
from the dangers that attend others, and some of the 
safest and best amusements will be pointed out. 

20. The most healthful amusements are those that 
require exercise in the open air. There are multitudes 
of these that are suitable for boys. But there are not 
so many which girls can properly pursue. Some out 
door amusements will be mentioned, that both girls and 
boys carl follow. One of the most healthy and delight¬ 
ful is the cultivation of flowers. 

21. In Germany, almost all the school houses, have 
ground for cultivation, and each pupil is allowed a place 
on which to raise flowers. If parents will give each of 
their children a little spot of ground and flower seeds, 
and then teach them how to cultivate them properly, it 
will prove a most healthy and delightful amusement. 
Children will be led to ornament their home with shrubs 
and flowers, and thus learn to love it more. Children 
should be made to feel that home and school are the 
pleasantest places, and then they will not roam about in 
search of dangerous amusements. 

22. Another very pleasant out door amusement is 
archery , or shooting with bows and arrows at a mark. 
This is becoming fashionable now among ladies, and it is 
a beautiful and healthful amusement. Swinging, battle 
door and shuttlecock, ball and many other sports of this 
kind can be taken in the open air. 

Questions .—What questions ought we to ask in regard to any amusement 
we wish to take? What are the most healthful amusements? What is said 
of cultivating flowers? Whal is done in Germany? 

12 * 







138 


MORAL INSTRUCTOR. 


Music in Germany. 

23. But there is another very delightful amusement 
that can be practiced either in the house or out of doors, 
and that is music . It has not been common, until very 
lately, in this country, to teach little children to sing by 
note. 

24. But in Prussia, and in various other countries of 
Germany, music is taught every day in schools, the same 
as reading and writing. In consequence of this, children 
can sing tunes from notes, as easily as they can read in 
books. They learn to love music very much, and noth¬ 
ing is more delightful to them, than to meet together in 
little parties, either in the house or in the groves, and 
learn to sing new pieces of music. And in the evening 
at home, the children sing to their parents the tunes they 
learn. Whenever the children meet together, either for 
work or play, they amuse themselves with singing beauti¬ 
ful songs. 

25. Music is now taught in many of our schools, and 
it is hoped that before many years are past, all the chil¬ 
dren in this country, can enjoy this innocent and delight¬ 
ful amusement. 

26. Another amusement that can be taken at all 
times, is reading , There are multitudes of entertaining 
books provided for children, in which instruction is unit¬ 
ed with amusement. Children can spend many pleas¬ 
ant hours in this kind of amusement. There are also 
many sports for children at home, that are safe and inno¬ 
cent, so that there is no need of taking any that are dan¬ 
gerous. And if parents and older persons will join chil¬ 
dren in their plays, it will do good to both parties. It 
will prove a relaxation of mind to the older persons, and 
it will add much to their good influence over children. 
Those who make children happy, always have the 
most influence with them. Children always enjoy their 
play much more when their parents and older friends 
join with them, and thus it proves a mutual benefit and 
pleasure. 


Questions .—What amusment is mentioned that can be pursued in the hcxuse 
or a broad ? What is said of Prussia 1 






moral instructor. 


139 


Reasons why Americans particularly need amusements. 

27. Americans greatly need safe and healthful amuse¬ 
ment, for there are no people who work so incessantly 
both body and mind. The reason is, that there are so 
many ways of making money, and so many exciting 
modes of business, that almost every person is employed 
in cares, and thus amusement becomes very necessary 
to health. Yet th.e American people give much less 
time and attention to modes of amusement, than any 
other refined nation. It is this which makes strangers, 
when they come among us, say that w r e look like an 
anxious, care-worn, and unquiet people. In some coun¬ 
tries, men of study and men of business, spend several 
hours every day in relaxation, exercise and amusement, 
and it promotes health, happiness and usefulness. But 
in this country, this class of persons, for want of daily 
amusement and exercise, are constantly failing in health, 
and then they are obliged to give up all business, and 
spend their/ time in travelling and amusement, and at 
very great expense. Instead of thus working all their 
time without amusement, and then stopping to amuse 
themselves all the time without work, if they had wisely 
intermingled amusements with their business, they would 
have saved themselves much suffering, time, and money. 

• 28. There is one kind of amusement that ought to 

be more sought than it is, because it secures not only 
refreshment, but cultivates social and domestic affec¬ 
tions. It is the meeting together of families and friends, 
for conversation and other intellectual and social pleas¬ 
ures. There is nothing that would promote universal 
happiness in this nation, more than for the parents of 
every family, to set apart a certain period every day, or 
at certain times in the week, when they will call around 
them their family and friends, for social communion and 
amusement. It* would promote health, and domestic 
affections, and kind and benevolent feelings, and pre- 


j Questions .—What other amusement is mentioned ? What is said of older 
persons joining in the plays of children? What is said of the American 
nation? What do strangers sometimes say? What is said of other coun¬ 
tries? What is the effect of working without amusement? What amusement 
ought to be most sought, and why? What would it promote? 






140 


MORAL INSTRUCTOR. 


On system and order. 

pare every individual for a wiser and a better discharge 
of duty. Music and other innocent recreations might 
be employed, to add pleasure to such regular, social and 
domestic meetings. 

29. But it may be asked, how shall it be known how 
much time it is right to spend in amusement? To this 
it may be replied, that children must be guided by their 
parents and teacher. After they have accomplished 
all the work and study appointed to them, it is right to 
spend the rest of their time in play. When they become 
men and women, the time needful for amusement will 
depend on circumstances. 

30. Those who have the most to do that requires care, 
thought and exertion, need most amusement. Those 
who have few cares and little to tax the mind, generally 
need less amusement 


LESSON XVIII. 

On Order and System, in employing Time and Property . 

1. Few things contribute more to success in business 
and to comfort of mind, than system and order in our 
employments. Their influence in securing speed and 
success, has often been praised, but few understand their 
power in promoting peace of mind and happiness. 

2. More than half the care and perplexities of life, 
arises from a want of order and system in pursuing our 
employments. This excites disquieting apprehensions 
in many minds, that might be made happy by learning 
a plan of order and system. 

3. Children may feel that as they have so few cares 
and so little business, this is not of as much consequence 
to them as to grown persons. But they are mistaken, 


Questions .—What is said as to the. time that it is right to give to amuse¬ 
ments'? Who most need amusement? What habit contributes to success 
and happiness? What do half the cares of life arises from? What feel« 
ings are thus caused ? What may children feel ? 









MORAL INSTRUCTOR. 


141 


Account of Henry. 


for the habits of the child generally decide what are to 
be the habits of the man. A boy or girl who is care¬ 
less, forgetful, irregular, and disorderly through child¬ 
hood and youth, will rarely be any thing better in after 
life. 

4. Those persons who, either from a natural love of 
order, or from the care of parents, become sytematic 
and orderly in their pursuits, usually accomplish twice 
as much business as other persons can do, who have no 
such habits, and with far less care and trouble. 

5. To illustrate the difference between those who 
are systematic, and those who are not, the case of two 
school boys will be described. Henry is a child who 
has never been taught to be systematic and efficient. 
He wakes in the morning, and it is his business to make 
a fire at six o’clock. But he dreads the cold, more than 
he cares about order and punctuality, and lies a half an 
hour longer than he ought, and then finds it is just as 
difficult, and just as cold to get up at the wrong, as at 
the right time. He goes to his work, and instead of 
feeling pleased with himself and knowing that he pleases 
others, he feels that he has done wrong, and receives 
the reprimand of those who are delayed in business by 
his tardiness. When he makes the fire, he finds he has 
forgotten to prepare the kindlings the night before, and 
this delays and vexes him and others. He expected to 
study his lesson before going to school, but his neglect 
prevents his finding the time he anticipated. 

6. When breakfast is over, he has time enough to be 
punctual at school, if his things were ready, but he does 
not know where he left his hat, and his books are mis¬ 
laid, and before he can find all, he is too late and is reprov¬ 
ed when he reaches school, both for not being punctual 
and for not learning his lesson. 

7. Thus, there is always something wrong or lost, or 
undone, that keeps Henry, though an amiable and 
cheerful boy, with a constant feeling of disquiet and 

Questions .—.How are they mistaken ? What is said of persons without 
habits of system ai)d order? What is told of Henry? What effect do such 
habits produce on Henry’s happiness? 







142 


MORAL INSTRUCTOR. 


Account of Edward. 

self-reproach. He seldom feels satisfied with himself, 
and always wonders how it is, that boys who are not 
half as capable as he knows himself to be, can do so much 
more, and so much better than he. 

8. Edward has formed entirely different habits. He 
has a place for all his tools, and all his books, and all his 
toys, and he always puts every thing in the right place 
when he leaves it. He has a particular time for study, 
and a particular time for doing each little job required 
of him at home, and he always does it at the right time. 
By forming a habit of doing each thing at one particular 
time, he seldom forgets any duty, and he is seldom re¬ 
proved for any neglect. He finds he has a plenty of time 
for every thing, and that he does every thing to his own 
satisfaction, and to the satisfaction of others. 

9. Now in consequence of their different habits in 
respect to system and order, Edward, though not supe¬ 
rior to Henry in any respect, will accomplish twice as 
much business, and will secure twice as much happiness 
in this life as Henry. 

10. When they become men, and have homes to take 
care of, and business to do, one will always be vexed 
and troubled and delayed; the other will always be easy, 
and quiet, and successful. The house of one will always 
have a gate hanging on one hinge, a window pane bro¬ 
ken, a door out of order, and a dozen other little matters 
to stare him in the face, and tell him he has neglected 
or forgotten some little duty. The house of the other, 
his fences, out-houses, and all his possessions, will be in 
neat order, and give him a cheerful feeling, every time 
he looks at them. And there will be the same difference 
in all their business. 

11. There will be the same difference in the business 
and happiness of young girls, who* are not systematic 
and those who are taught to be so. 

12. Thus, for example, Susan is the one who has 
formed no such habits. Her drawers are out of order, 

Questions .—What is said of Edward? What will be the difference 
between Edward and Henry in after life ? What will be the difference in 
their houses? 






MORAL INSTRUCTOR. 


i43 


Account of Susan and Harriet. 


so that she never knows exactly where to find any 
thing; here closets are deranged, her nursery, parlor and 
kitchen are rarely in order, for a woman seldom can 
make servants do what she never did herself. Her 
wardrobe, her husband’s and children’s apparel, her 
house, and all her concerns are continually reminding 
! her that something is left undone that ought to have been 
j done, and she is constantly bewailing that she has so 
much to do, and so little time. If she is a conscientious 
and sensible woman, she is made uneasy and uncomfort¬ 
able continually, by seeing how imperfectly she fulfils 
i every duty. 

13. On the contrary, Harriet has been taught to be 
systematic, and when she is to act as a wife, a mother, 

! and a housekeeper, she has all her duties regularly adjust¬ 
ed, a time for every employment, and a place for every 
article. She has her hour for quiet reading and devo¬ 
tion, a time to"meet her children for instruction or amuse¬ 
ment, a time for doing the family mending, a particular 
day for cleaning house, regular hours for meals, in short 
there is no duty for which she has not found its regular 
season. All her drawers, closets, and implements are in 
order. There is a place for every thing, and every 
thine* is in its place. In consequence of this, she seldom 
I feel? in a hurry, and seldom is perplexed by cares. 
Every thing goes on easily and pleasantly to herself, and 
to all under her care. She does not undertake any thing, 
unless she has time to do it well, and she seldom fails in 
any thing she attempts. 

14. The writer of this book has seen ladies with a large 
family of children, who, by such a course of system and 
order, are most complete housekeepers, attending to all 
their domestic concerns, in cellar, kitchen, parlor and 
nursery, and yet find time to instruct their children, to 
read, to visit their friends, and to give much time for the 
benefit of the poor and ignorant. 


Questions .—What is said of Susan ? What effect has this on her hap¬ 
piness? What is said of Harriet? What is said of the effect produced 
on the happiness of Harriet? What is said of some ladies known to the 
! writer ? 








144 


MORAL INSTRUCTOR. 


Two important maxims. 

15. And she has known other ladies, who, for want 
of such a system, though with small families and little 
to do, are perpetually complaining, that they have no 
time to read, or to attend to charitable duties, or to do 
any thing else. 

16. Now, if children wish to be happy and success¬ 
ful in life, they should immediately begin to practice 
system and order. Let them adopt two maxims, “ a 
regular time for every duty,” and “ a place for every 
thing, and every thing in its place.” Let them put 
their desk in order at school, and keep it so. Let them 
have a place for every article of dress, every book, and 
tool, and toy, and always keep them in that place. 
And if they cannot bring every thing right in this respect, 
let them be systematic in some things at least, so that 
they may do something towards forming good habits. 
The Bible says, “ Let every thing be done decently and 
in order , for God is not the author of confusion, but of 
peace.” All the works of God are in perfect regularity 
and order, and we are doing his will, when we thus seek 
to imitate him. 

17. In regard to system in the management and use 
of property, children have few opportunities to form any 
habits. But there are some correct principles on this 
subject, which need to be instilled into their minds, that 
they may reflect and act upon them, in future life. 

18. Our enjoyment of property does not depend upon 
the real amount of money we possess, but upon the 
manner in which we make our calculations in regard to 
spending it. There are some rich men, who receive 
ten thousand dollars every year, who always feel poor, 
and harassed for want of money. There are other men 


Questions .—What is said of other ladies? What must children do who 
wish to be happy and successful ? What maxims must they adopt? How 
must they arrange their time and all their concerns? What must they do, if 
they cannot bring every thing right? What does the Bible say? What is 
said of God’s works? What do children need to have instilled into their 
minds' 1 What does not our enjoyment of property depend upon? What 
does it depend on? What is said of some rich men? What is said of some 
other men? What is the reason of this difference ? 





MORAL INSTRUCTOR. 


145 


The maxims to secure the enjoyment of property. • 

who receive only three or four hundred dollars a year, 
who always have money on hand to pay their debts, 
and feeling independent, and free from all anxiety in 
regard to property. The reason of this is, that the rich 
man has laid out his plan of living, so that his expenses 
constantly exceed his income; while the man with only 
four hundred a year so arranges all his plans, that he 
always has a little more money than he finds occasion 
to spend. 

19. In this country, where men make money so 
easily, there are multitudes of persons, who make them¬ 
selves miserable by adopting a plan of living that is too 
expensive for their means, with the hope that they shall 
soon grow rich enough to afford it. This causes much 
uneasmess and perplexity. The true maxim of enjoy¬ 
ment in the use of property is, to arrange both business 
and style of living , so as to be sure to have our expenses 
less than our income . 

20. Any man who perseveres in the practice of this 
maxim, will always feel independent, and enjoy what 
property he has. He will be saved from most of the 
care, anxiety, and disquiet, that diminish more than 
half the comfort of those who neglect this maxim. 

21. If a man cannot live in a large house, without 
danger of exceeding his income, he should take a small 
one. If a woman cannot have as many conveniences as 
she would like, without running in debt, the safest and 
the happiest method is, to retrench, and be sure to incur 
no expenses that there are not full means to meet. 


Questions .—How happens it, that many men in this country manage to 
make themselves miserable ? What is the true maxim as to the enjoyment 
of property? How will it bo With a man that acts upon this maxim? 
What is said about living in a large house, and having many conveniences? 


13 






146 


MORAL INSTRUCTOR. 


On kindness to animals. 


LESSON XIX. 

On Kindness to Animals. 

1. Any person who is truly kind and benevolent, 
always regards the comfort of animals, as well as that of 
mankind. In the Bible, we find that God has given per¬ 
mission to man, to take the life of animals for food and 
clothing; and whenever any animals are injurious to man, 
it is right to destroy them. 

2. But this (foes not give any right to injure or abuse 
animals, or in any way needlessly to diminish their com¬ 
fort and happiness. On the contrary, in the Bible we 
find proof, that God is interested in promoting the hap¬ 
piness of animals, and that he regards it as cruel and 
unmerciful, to neglect or abuse them. A child who is 
brought up to treat all animals with kindness, is much 
more likely to become benevolent and generous, than one 
who is allowed to tease and torment the defenceless 
creatures. 

3. It is very unwise, therefore, as well as very 
wrong, for children to amuse themselves in killing 
insects or little animals, that do no harm. It cultivates 
a cruel and ungenerous disposition, instead of a kind 
and generous one. If boys will hunt bird’s nests, and 
rob any helpless animals of their house and children; 
if they will frighten and torment a cat; if they will 
shoot little birds and squirrels for amusement, when 
there is no need of seeking them for food; if they will 
throw stones at animals, and needlessly annoy them, they 
are taking a course which weakens kind and benevo¬ 
lent feelings, and tends to make them hard-hearted and 
cruel. 

4. Perhaps children will say, that many good men 


Questions .—What is said of anyone who is truly kind and benevolent? 
What do we find in the Bible? Does this give any right to injure and abuse 
animals? Of what do we find proof in the Bible? What is said of a child 
who is brought up to treat animals kindly? What elfect is produced on chil¬ 
dren to amuse themselves by injuring animals? 





MORAL INSTRUCTOR. X47 

Rales respecting the treatment of animals. 

shoot birds and squirrels merely for sport, and do other 
things that needlessly injure animals, yet do not think 
it wrong. If this is the case, it is because their parents 
and insructors did not teach them otherwise. They 
were brought up to think that a thing was right, which 
is wrong. It certainly must be wrong, to destroy the 
happiness of any helpless being for amusement; and 
though good men may sometimes do it without sup¬ 
posing that they are doing wrong, this does not make it 
right. 

5. All children would choose to become generous, 
kind, and benevolent, rather than to be cold-hearted, 
cruel, and selfish. When they learn that cultivating 
kindness to animals, is one of the best ways to secure 
these amiable qualities, it is hoped that they will make 
such resolutions as these: 

6. First; never to injure or kill any insects for sport. 

7. Second; never to make amusement by chasing or 
teasing, or vexing cats or dogs, or any other animal. 

8. Third; never to kill birds, or catch fish, or do any 
thing of the kind, simply for sport. Always when the 
life of an animal is in question, let the enquiry be made, 
is it necessary to kill it for food, or to prevent mischief? 
If it is not, then every child should feel that it is wrong 
to take the life of an animal. 

9. Fourth; never to destroy the nests or dwellings of 
animals, which they have toiled to build, unless it is to 
prevent some mischief. 

10. Fifth; always try to prevent others from being 
cruel and unkind to animals, by remonstrance and en¬ 
treaties. 

11. Sixth; always to provide for the comfort and 
health of all animals, that depend on us for food and 
shelter. If horses and cows, and other animals that 
serve man, are left to suffer for want of care, it is ungen- 


Questions .—What may children say? What is said in regard to this? 
What would all children choose ? What should this lead them to do ? What 
is the first resolution they should make? What is the second? The third? 
The fourth? The fifth? The sixth? 







148 


MORAL INSTRUCTOR. 


Oil purity of mind. 

erous and cruel in those who have the charge of them. 
In the Bible we find it written. “ A righteous man regard¬ 
ed the life of his beast, but the tender mercies of the 
wicked are cruel.” Prov. 12; 10, 


LESSON XX. 

On Purity of Mind . 

1. Purity of mind consists in an aversion to all that 
is vulgar, indelicate and impure, in thought, word or 
action. A person possessed of purity of mind, will ban¬ 
ish all vulgar and indelicate thoughts, will throw aside all 
books that tempt to such thoughts, and will avoid all 
those disgusting persons who talk or joke on improper 
subjects. 

2. The reason why it is so important to cultivate puri¬ 
ty of mind is, that when children grow up and go into the 
world, they will meet with temptation to crime, from 
which purity of mind is the best protection. Children 
sometimes suppose that if they do not speak or act 
wrong, there is no evil in thinking of whatever they 
please. But this is a great mistake. There is nothing 
more dangerous and pernicious, than for the young to 
allow their minds to be polluted, by thinking on any thing 
that is vulgar, indelicate or impure. 

3. Impurity of thought is poison to the mind, as 
arsenic is to the body, and prepares for the perpetration 
of vices and crimes, that involve the most dreadful con¬ 
sequences. It is because perfect purity of mind is so 
important to protect from future dangers, that so much 
care is taken by parents and other friends, to prevent 
children from speaking or hearing indelicate and vulgar 
things. 

Questions .—In what does purity of mind consist? What will a person do 
who possesses purity of mind? Why is it so important to cultivate purity of 
mind ? What do children sometimes suppose? Is this a mistake, and why? 
What is poison to the mind? What does it prepare for? Why do paronta 
prevent children from hearing any thing on such subjects? 









MORAL INSTRUCTOR. 


149 


The customs of society decide which is proper. 

4. But there is one important distinction on this sub¬ 
ject, which children need to have explained. All those 
forbidden subjects which are called vulgar, indelicate 
and impure, are not so in their nature; it is only circum¬ 
stances that make them so. There are times and cir¬ 
cumstances when it is right and proper to speak on all 
subjects. The rules of propriety in these matters, are 
decided by the customs of society . 

5. In ancient times, when the Bible was written, it 
was the custom to write and speak freely on some sub¬ 
jects which, at the present day, are not tolerated in com¬ 
mon conversation. The customs of different countries, 
at the present day, also, differ in this respect. In Eng¬ 
land, it is proper to speak on some subjects which it would 
be improper to converse upon in America. 

6. In like manner, the proprieties of dress and fashion 
are decided by the customs of a country. In some 
eastern nations, it is considered very indelicate for a 
woman to show her face in public, In the days of 
Queen Elizabeth, it was considered very indelicate in 
England, for a lady to show any part of her neck. Thus 
the customs of different ages and countries vary from our 
own. 

7. In this age and country, there are certain subjects 
which are wrong either as subjects of thought or conver¬ 
sation, except in certain cases of necessity. But when 
necessity requires it, there is no impropriety in saying 
and doing what in other cases would be wrong and impro¬ 
per. Thus, for example, in case of accidents, or sickness, 
it is right and proper to speak of what would be impro¬ 
per at other times. So also, we sometimes find things 
in the Bible which are right and proper, because it was 
necessary for God to instruct mankind on such subjects, 


Questions .—Is there any thing vulgar or indelicate in the nature of forbid¬ 
den subjects? What makes them so? What decides the rules of propriety 
on these subjects ? What was customary when the Bible was written ? What 
is said of the custom in England? What of some eastern nations? What 
of the days of Queen Elizabeth ? Are there cases when it is right to speak on 
0Ome subjects that would be improper at other times ? 

13 * 







150 


MORAL INSTRUCTOR. 


Dangers of children. 

but which-are not proper as ordinary topics for thought 
or conversation. 

8. Children very soon learn from their parents what 
subjects are vulgar and improper, and when they have 
been thus instructed, they should carefully avoid all 
books or papers that needlessly introduce such subjects. 
And they should avoid all those children who use impro¬ 
per language. Such are children who have impure minds, 
and who are in great danger of growing up to be guilty 
and miserable wretches. 

9. Some persons have supposed, that in order to pre¬ 
serve children from the crimes aud suffering to which 
impurity of mind will lead, it is best for them to read or 
hear accounts of all the horrible guilt and suffering thus 
produced. But this is a most dangerous course, and is 
much more likely to destroy all purity of mind, than it is 
to preserve from any dangers. It is a much wiser and 
safer course to take great pains to induce and preserve 
great purity of mind. 


BIBLE LESSON. 

Who shall ascend into the hill of the Lord, and who shall stand in hifl 
holy place? He that hath clean hands and a pure heart. Ps. 73: 1. 

Blessed are the pure in heart, for they shall see God. Matt. 5: 8. 

Create in me a clean heart O God, and renew a right spirit within me. 
Ps. 51: 10. 

Truly God is good to Israel, even to such as are of a clean heart. Ps. 
73: 1. 

Having these promises, dearly beloved, let us cleanse ourselves from all 
filthiness of the flesh and of the spirit. 2 Cor. 7: 1. 

But the wisdom that is from above is first pure, and then peaceable. Jas. 
4: 17. 

And every man that hath this hope, purifieth himself, even as he is pure. 
J ohn 4: 3. 

Unto the pure, all things are pure; but unto them that are defiled, is noth¬ 
ing pure; but even their mind and conscience are defiled, being abominable 
and disobedient, and to every good work reprobate. Tit. 1: 15,16. 

Questions .—How do children learn what are improper subjects? What 
should thev avoid? When children have impure minds of what are they in 
danger? 






MORAL INSTRUCTOR. 


151 


On cheerfulness in tones and manners. 


LESSON XXI. 

On Cheerfulness in Tones and Manners . 

1. It is our duty to do all in our power to make those 
around us cheerful and happy. One of the best modes 
of doing this is, to endeavor to be cheerful and con¬ 
tented ourselves. We are always affected by sympathy 
with those around us, and often too, when we do not 
think of it. 

2. There are some persons who seem always bright 
and cheerful and happy; and wherever they go, they 
impart to others such feelings, from mere sympathy. 
When they come into a room, they seem to bring a 
sort of sunshine with them. But there are others who 
always look sad or discontented, and whenever they 
speak, their tones and remarks are complaining or 
gloomy. They see all that is wrong and troublesome, 
and they carry a sort of cloud with them wherever they 
appear. 

3. Now, there is a great difference in persons by nature 
in this respect, yet very much can be done in forming 
a habit of cheerful tones and manners, which will add 
to the comfort, not only of the person himself, but of 
those with whom he associates. 

4. In order to do this however, a person must think 
of the importance of it, and try to practice according to 
these rules. 

5. First, never to point out what is wrong or disagree¬ 
able, unless it will do some good in making the thing 
better. 

6. Second, always observe all that is good and agree¬ 
able, and speak of such things. 


Questions .—What is the duty of every person? What is one of the 
best modes of doing this? How are we always affected? How do some 
persons always appear? How do others appear? Is there a difference 
by nature in different persons? How can much be done? In order to 
do this, what must a person do? What is the first rule? What is the 
second ? 








152 


MORAL INSTRUCTOR. 


Rules to promote happiness. 

7. Third, not unnecessarily to predict evil for the 
future, but always to hope for the best. 

8. Fourth, when disquieted and unhappy, not to talk of 
our troubles, unless it will in some way tend to remove 
them. 

9. Fifth, when it is a duty to point out what is wrong 
in others, to do it in a kind and pleasant tone, as if we 
supposed that they were willing to rectify the evil. 

10. Sixth, not to become impatient when others are 
fretful and discontented, but try to sooth and cheer them, 
by talking pleasantly, and pointing out pleasant objects 
of thought and hope. 

11. Seventh, when others fret and complain, to endeav¬ 
or to rectify what is wrong without anger, and to hear 
even unreasonable complaints with patience and cheerful¬ 
ness. 

12. If children will begin in early life to practice 
these rules they will grow happier every day, and they 
will be loved by all, because they are so cheerful and 
pleasant. 


BIBLE LESSON. 

Godliness with contentment is gain. 1 Tim. 6: 6. 

I have learned in whatever state I am, therewith to be content. Phil. 
4: 11. 

He that is of a merry heart hath a continual feast. Prov. 15 : 15. 

Take no thought for the morrow, for the morrow shall take thought for the 
things of itself. Sufficient unto the day is the evil thereof. Matt. 6: 34. 

Be content with such things as ye have. Heb. 13: 5. 


Questions .—What is the third? The fourth? The fifth? The sixth? 
The seventh? 







MORAL INSTRUCTOR. 


153 


On good manners. 


LESSON XXII. 

On good Manners, 

1. Children will often hear persons commended for 
good manners, or for good breeding, as it is sometimes 
called. There is nothing which is more agreeable than 
good manners. And what is the reason of this? It is 
because good manners always lead a person to act 
according to the golden rule. 

2. Good manners are the various methods that polite 
and refined society employ to save the feelings and to 
promote the pleasure of others. They consist in avoid¬ 
ing every thing in language or conduct that is disre¬ 
spectful, negligent, or unkind, and in rendering attention 
to the wants and convenience of others. A person who 
has good manners, and is well bred, always treats his 
superiors with respect, his equals with politeness, and 
his inferiors with kindness. 

3. In order that children may know more particularly 
what are good and bad manners, some particulars will 
now be mentioned. 

4. It is bad manners to speak in a disrespectful tone, 
or language, to parents or elderly persons. 

5. It is bad manners to interrupt the remarks of 
others, or flatly to contradict them when they are 
mistaken. 

6. It is bad manners for children to talk much before 
older persons, who are engaged in conversation. 

7. On the contrary, children appear well bred when 
they treat their parents and superiors in age and station 
with respect; listen without interrupting, and express 
a difference ot opinion, not by contradicting, but in a 
modest way. 


Questions .—What will children often hear? What is very agreeable? 
Why is this so? What are good manners? What do they consist in? 
What is said of a person who has good manners? What is mentioned as 
bad manners in respect, tones, and language? What is said of interrupting, 
or contradicting? What is said of children’s talking much when older 
persons are conversing? When do children appear well bred? 








154 


MORAL INSTRUCTOR. 


Rules of good breeding. 

8. It is bad manners to address strangers, or those 
older and wiser, in a familiar manner, as if they were 
companions and equals. Our older relatives, our teach¬ 
ers, and all persons who are in any way superior in age 
or station, should not be addressed in the same familiar 
way in which we speak to companions. 

9. There are some children so unfortunate as to have 
parents and older friends who are wicked and foolish. 
In such cases it is difficult to treat them with respect, 
but still it is a duty. Children should never be rude 
and disrespectful to parents, whatever their faults 
may be. 

10. Young persons should not remain sitting when 
an elderly person stands up, and is talking to them. 
There is nothing that appears more interesting and well 
bred than for the young to pay respect and attention 
to the aged. 

11. In the treatment of those who are our equals, we 
should avoid all that is rude, and all that is calculated 
to give pain. We ought never to notice deformity, or 
any defect in personal appearance. We ought never 
to notice what is offensive or out of order in the dress 
of others. 

12. We ought not to laugh at the defects or mistakes 
of others. In all these cases we should treat others as 
we should wish to be treated in similar circumstances. 
When at table, we should help others before ourselves, 
and give others the best rather than keep it ourselves. 

13. In school, children should treat each other politely. 
They ought never to notice the defects in person, or 
dress, or manners of their companions, nor to laugh 
at their mistakes, or to do any thing that would tend to 
mortify or vex them. 

14. In regard to those who are placed in circum- 


Questions .—What is said of addressing strangers? What is said of our 
elder relatives? What is said of children who have parents or older friends 
who are weak or wicked? What looks very interesting? How should we 
treat equals? What is said of noticing deformity, or defects, or dress? 
What is said of laughing at mistakes and defects? What should be done 
al tabb? How should children do at school? 








MORAL INSTRUCTOR. 


155 


Rules of good breeding. 

: stances that make them inferior in any respect, we are 
bound to treat them with kindness, and avoid all that 
would vex or mortify them; and it is always considered 
a mark of ill breeding to do otherwise. 

15. When we are in public assemblies, it is always 
regarded as bad manners to make such disturbances as 
to annoy others. This is especially the case in assem¬ 
blies for public worship. All well bred people are 

I disturbed by smiling, nodding, whispering, and laugh¬ 
ing, and always consider those who do such things as 
j vulgar and ill mannered. 

16. It is also ill manners to be inattentive to persons 
who are speaking to us, either in conversation or in 

i classes at school, or in a public address. It seems like 
f telling them that we do not think what they are saying 
I is worth our attention. 

17. There are a great many directions that might be 
given respecting good manners, but there is a general 
rule that will include them all, and that is, to “avoid all 
that is disagreeable and seek to do all that is agreeable 
to those around.” 

18. This rule enables us to determine who is truly a 
| lady, and who is a real gentleman. Good manners alone 

make the lady and gentleman. Those, therefore, who 
cultivate good manners, can become real gentlemen 
and ladies, whatever may be their station in life; while 
those who neglect the feelings and happiness of others, 
are vulgar and ill bred, whatever other advantages they 
mav possess. 

19. There is one practice which may be placed under 
i the head of bad manners, although it is in nature some* 
i thing more wicked. It is swearing. This vulgar and 
; wicked practice has nearly gone out of fashion among 

well bred persons. The maxim of the poet seems to be 
I generally adopted. 


questions .—What is said of inferiors? What is said of public assemblies? 
What is vulgar and ill mannered at church? What is said of attending 
to persons when they speak to us? What is the general rule for good man¬ 
ners? Who is a real lady and gentleman? Who are vulgar and ill bred? 
What is said of swearing? 







156 


MORAL INSTRUCTOR. 


On charity towards those predicted._ _ 

---—-——“ vulgarity despise; 

To swear is neither brave, polite, nor wise.” 

20. But in some parts of our country it is a very 
common practice among boys. Many children acquire 
this habit by hearing others, without thinking how 
vulgar and wicked it is. But God deems it of so much 
consequence that his creatures should always think of 
him and speak of him with reverence, that when he gave 
only ten commandments, this was one: u Thou shalt not 
take the name of the Lord thy God in vain, for the Lord 
will not hold him guiltless that taketh his name in vain.” 
And in the New Testament it is commanded, “ Swear 
not at all, neither by Heaven, for it is God’s throne, nor 
by the earth, for it is his footstool.” 

21. The sin of swearing does not consist merely in 
using the name of God irreverently. It is the same 
kind of evil to ridicule or speak lightly of any thing 
which belongs to the character, word, or worship of 
God. To quote the Bible, or psalms and hymns, or 
forms of devotion, or any thing connected with the 
worship of God, in a light and joking way, is wrong. 
It is treating God and his service with disrespect. 


LESSON XXIII. 

On charity toward those whose Conduct and Character 
we dislike . 

1. There are no duties more difficult to perform than 
those we owe to persons who injure us, or those whom 
we for any cause dislike. For this reason it is, that the 
duties of charity and forbearance are so often inculcated 
in the Bible. 

2. Charity in judging of the conduct and character 
of others, consists in such benevolent principles and 

Questions .—What is the maxim of the poet? How do some children 
acquire this practice ? What does God require? What is the third com¬ 
mandment? What ia said in the New Testament? What is the same 
kind of evil as swearing? What are difficult duties? 












MORAL INSTRUCTOR. 


157 


Americans strongly tempted to be uncharitable. 

feelings as lead us to be just and kind to those whose 
conduct we disapprove. 

3. It requires no great charity to do justice to those 
whom we like, but it is very difficult to be just and kind 
to those whom we dislike. And it is because it is so 
difficult, that those who can exercise such charity are 
always considered as great, and generous, and honorable 
minds. 

4. There is no country in the world where men are 
so much tempted to become mean and uncharitable as 
in America. And the reason of it is, that here every 
thing is decided by the will of the people, and those who 
can please them the most, have the most honor and 
power. Whenever, therefore, men wish to gain any 
thing, they are obliged to try to please the people. 

5. This leads men not only to attempt to elevate 
themselves in the good opinion of others, but it strongly 
tempts them to make the public think meanly of those 
who are contending with them. This is the reason 
why our newspapers so often expose the faults and 
weaknesses of our fellow citizens. 

6. And it is not in our newspapers alone that this evil 
of traducing the character and motives of our fellow 
men is found. In the family circle, children are con¬ 
stantly exposed to the influence of uncharitable discus¬ 
sions and remarks in regard to the motives and character 
of others. 

7. But it is contrary to the rules of the Bible for 
mankind to indulge themselves in speaking evil of those 
whom they do not like, or of those who are opposed to 
them. The Bible requires us to live peaceably with 
all men, never to render railing for railing, and never to 
propagate evil reports. It requires us to love even our 
enemies, and always to render them good for evil. 


Questions .—What does this charity consist in'? Does it require much 
charity to be kind to those we like? What are those considered who 
exercise such charity? Why are they so considered? Why are men 
tempted to be mean and uncharitable in this country? What does this 
strongly tempt men to do? Where do our fellow citizens have their 
faults exposed ? What does the Bible require? 

14 






158 


MORAL INSTRUCTOR. 


Rules of charity. 


8. The more we dislike a person, and the more a 
person injures us, the more strongly tempted we are to 
render them evil for evil, and to become unjust and 
uncharitable. It is therefore the more virtuous and 
honorable for us to resist this temptation. 

9. In order to enable children to perform the most 
noble acts of charity, justice, and magnanimity, the 
following rules are given, with the hope that when they 
are men and women, they will practice them. 

10. The first rule of charity is this: Though it is right 
to express dislike and displeasure at all that is wrong 
in conduct, it is always charitable to hope that those 
who do the wrong have some mistaken views, that 
serve to palliate the evil. Men often do wrong from a 
want of knowledge, or from want of good judgment; 
and in such cases they deserve pity aud sympathy. 

11. The second rule of charity is this: Though it 
is right to try to convince our fellow men of all that 
is wrong and injurious, yet in doing it, we ought to 
speak kindly of those we oppose, and to hope that they 
may be acting and teaching wrong without knowing 
how much evil they are doing. 

12. The third rule of charity is this: Though it is 
right to like those best who think and feel as we think 
is right, we are bound to treat all who oppose us, with 
kindness, justice, and politeness. 

13. The fourth rule of charity is, always to give a 
man credit for all his good qualities, whenever we are 
called to notice his defects. This is the only way to 
perform strict justice. If we speak of what is bad, 
and neglect to notice what is good, we deal unchari¬ 
tably. This is not doing to others as we would that 
others should do to us. 

14. The fifth rule of charity is, always to hope that 
the best rather than the worst motives influence our 


Questions .—What tempts us to become unjust and uncharitable'? What 
is the first rule of charity? Is it right to express dislike at what is wrong? 
What often leads men to do wrong? What is the second rule of charity? 
What is the third rulo of charity? What is the fourth? What is the fifth? 
What is the sixth ? 





MORAL INSTRUCTOR. 


159 


On gossip and tale bearing. 

fellow men, when we cannot know what their motives 
are. 

15. The sixth rule of charity is this: Whenever it 
is our duty to expose the faults and mistakes of our 
fellow men, to do it in a spirit of pity and kindness, 
and not in a sneering and triumphant way, as if it gave 
us pleasure to make known their defects. 

BIBLE LESSON. 


Charity suffereth long and is kind; charity envieth not, charity vaunteth 
not itself, is not puffed up, doth not behave itself unseemly, seeketh not 
her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, 
but rejoiceth in the truth, believeth all things, hopeth all things, endureth all 
things. 1 Cor. 13: 4—7. 

Hatred stirreth up strifes, but love covereth all sins. Proverbs, 10: 12. 


LESSON XXIV. 

On Gossip and Tale bearing . 

1. A gossip and tale bearer is a mean and despicable 
character, and therefore it is important for children 
to learn how they may avoid the danger of becoming 
such. 

2. A gossip is one who finds pleasure in retailing all 
the little faults or mishaps, or private concerns of the 
neighborhood. A tale bearer is one who repeats stories 
and evil reports that ought not to be propagated. 

3. It may be asked if it is not sometimes right to 
tell of the misdoings of others. To this it is replied, 
that whenever future evil can be prevented by making 
known the wrong conduct of another, then it is right 

Questions .—What is a mean and despicable character? What is a 
gossip? What is a tale bearer? When is it right to tell of the misdoings 
of others? 








160 


MORAL INSTRUCTOR. 


How to treat evil reports. 

to tell of it, in order to prevent others from doing the 
same. 

4. Thus, if a wicked boy should come into school, and- 
tempt other children to steal, or lie, or swear, it would 
be right to tell of his bad character, to the teacher, and 
to his companions, in order to save the children from 
his dangerous influence. But it is always wrong to 
spread stories about others, unless our motive is to do 
some good, or to save from some evil. 

5. There are two or three rules that every one should 
regard in reference to tale bearing and slander. 

6. The first is: never believe what is evil of others, 
till you know that the evidence of its truth is sufficient 
to prove it. Whenever we hear an evil story, we ought 
first to ask, “ how do you know it is true?” If the 
person cannot give any proof of it, we ought to say, 
“ I will not believe it till it is proved, and no one does 
right to spread such a story as this without proof.” 
The mere fact that “ people say that it is so,” is no 
proof at all, for nothing is more common than for peo¬ 
ple to say what is false against their fellow men. 

7. The second rule respecting scandal and gossip is 
this: Never make an evil report, even if it is true, until 
you have ascertained that some good will be done by 
so doing. This is in accordance with the golden rule. 
Who are willing to have their faults spread thorough the 
community? Not one. 

8. The third rule is: whenever a person is detailing 
evil of others, always ask for evidence of the truth of 
the story, and always express a hope that the case is 
not so bad as it appears. It is kind and generous to 
make allowances and palliations, and to hope for the 
best, instead of believing the worst. 


Questions .—What example is given? What is the first rule? What 
ought we to ask when we hear an evil story? If proof is not given, what 
should be said? What is the second rule? What does this agree with? 
Does any ono like to have their faults retailed? What is the third rule? 






MORAL INSTRUCTOR. 


161 


On the Care of Health. 


LESSON XXV. 

On the Care of Health. 

1. The ten commandments are rules given by God 
himself from heaven, and they direct concerning the 
most important of our duties. The sixth command is, 
“ thou shalt not kill.” This forbids our doing any thing 
that will tend to destroy our own lives, or the lives of 
others. 

2. Every one feels, that it is an awful crime to kill 
one of our fellow men; but there are many persons 
who are every day doing things which tend to destroy 
their own lives, without thinking that they are doing 
wrong. But it is as wicked to kill ourselves, as it is to 
kill others, and we are just as guilty for doing what tends 
to destroy our own life, as for doing what tends to 
destroy the life of another. If th ; s is true, then it must 
be very sinful for us to do those things which tend to 
destroy our health, and thus endanger our life; and it is 
also very important for us to know, what we ought to 
avoid, in order to preserve them. 

3. There is a great deal more sickness in the world, 
than there would be, if mankind knew how to take care 
of their health, and always acted according to their 
knowledge. But for want of this knowledge, thousands 
and thousands are every day doing things which ruin 
health and destroy life. It is but a little while, since 
mankind have found out that it is as important to know 
how our bodies are constructed, and how to take proper 
care of them, as it is for a watch-maker to know how 
a watch is made, in order to keep it in order. 

4. Since men have begun to study more about their 
own bodies, and to know what is good and what is bad 


Questions .—What is said of the ton commandments? What is the sixth 
commandment? What is said about killing ourselves and others? Are 
we guilty for doing what tends to destroy our own life Is it wrong to do 
what tends to injure the health? Why is there more sickness than thefQ 
need be ? 










162 


MORAL INSTRUCTOR. 


How physicians gain knowledge. 


for them, there has been much less sickness in the world. 
And men are the healthiest and live the longest, in those 
countries where they have most of this knowledge. 
This is the reason why it is important for children to 
know how to take care of their health; for the more they 
know about these things, the more likely they are to have 
health and long life. 

5. The way in which this knowledge respecting our 
body and our health, has been obtained is this. Physi¬ 
cians are a class of men who make it their business to 
understand the human body, and to discover every thing 
that is injurious or beneficial. 

6. There are thousands of such men, who are examin¬ 
ing into such matters, and they write their discoveries in 
books, for others to read. When people are sick, physi¬ 
cians are sent for, who question them as to what they 
have done or left undone, that would be calculated to 
injure health. And very often w r hen persons die, physi¬ 
cians are asked by their friends to open their body, to 
ascertain the cause of disease, in order to know what is 
the matter in other similar cases. And the physicians 
record all they discover in this way, in books, for the use 
of all other physicians. It is for hundreds years, that 
they have been reading and examining, and writing books, 
until much has been discovered, that mankind once knew 
nothing about. 

7. There are some things in regard to the body that 

every one knows. For example, all know that we can¬ 
not live without food, and sleep, and air. But there are 
many who never know that it is necessary to good health, 
not only to have food, but to have the right kind, and to 
take it in proper quantities; and not only to have sleep, 
but to take it at the proper time and in proper quantities; 
g,nd not only to breathe air, but to have pure air; and so 
of many other things. . , 


Questions .—What have mankind lately found out? What has been the 
effect of increased knowledge of the human body, and of the rules of health? 
Why is it important for children to know about these things ? How have di 9 -» 
coveries of this kind been made? How do physicians gain their knowledge? 
What does almost every one know about the body ? What do they not know } 
Wbat is sqid ^bout the rules of health? 





MORAL INSTRUCTOR. 


163 


On food and drink. 

8. There are rules respecting the treatment of our 
bodies, that cannot be violated without bringing certain 
suffering, sooner or later. But the great difficulty is, that 
multitudes do not know what these rules are; and the evil 
that follows the violation of them, often comes so slowly 
and imperceptibly, that it is not known to be the conse¬ 
quence of violating such laws. 

9. Many have died of consumption, because they vio¬ 
lated the rule of health that requires exercise in the open 
air, without ever knowing that this was the penalty for 
neglecting this rule. And many have died of fevers and 
other complaints brought on by exposing themselves to 
the cold air when in a state of perspiration, and never 
knew that this was the penalty for neglecting the rules of 
health. 

10. In the chapters that follow, some of the rules for 
preserving life and health will be given, and also some 
account of the constructions of our bodies, so that chil¬ 
dren may understand why these rules are so necessary 
and important. 


LESSON XXVI. 

On the Care of Health . 

Food and Drink. 

1. In order to understand some of the rules of health 
in reference to food and drink, it will be needful to give 
some account of the process by which food is changed 
so as to nourish our bodies. This process is called 
digestion . 

2. The process of digestion is performed in the stomach, 
which is a curious and" delicate organ, made up of muscu¬ 
lar fibres, tender nerves and blood vessels, and other con¬ 
trivances. It is large enough to receive the food we eat, 

Questions .—What is the great difficulty? What effects of ignorance are 
mentioned? What is the process of digestion? 







164 


MORAL INSTRUCTOR. 


On digestion. 

and it contains a liquid called the gastric juice, which will 
dissolve all kinds of healthy food, provided it is chewed 
well, and mixed up with the saliva or spittle of the mouth. 
Unless food is thus chewed and mixed with saliva, the 
gastric juice will not dissolve it, and then it is injurious to 
health. 

3. In the meantime there is a motion going on in the 
stomach, which presses that part of the food which is dis¬ 
solved, and what is then called chyme , through an orifice 
at the lower end of the stomach, into the smaller intes¬ 
tines. There it is mixed with fluids that flow from the 
liver, called bile. After mingling with this fluid, a sepa¬ 
ration takes place between that which nourishes the body, 
and that which is useless. That which is nourishing is 
called chyle , and mingles with the blood just before it en¬ 
ters the heart. Then by passing through the lungs, the 
air we breathe changes the impure into pure blood. That 
part of the food which is not nutricious, is carried down¬ 
ward and discharged from the body. 

4. Now that this construction of the stomach, and the 
nature of digestion are explained, we can better under¬ 
stand the propriety of some of the rules of health in regard 
to food and drink. 

5. The first rule is, to have our meals at regular inter¬ 
vals, of from five to six hours, and not to eat between 
meals. The reason of this is, that it requires four hours 
for the food to digest, and two more for it to pass out 
of the stomach, and the stomach ought to have time to 
rest. If, therefore, our meals come near together, or we 
eat between meals, the stomach is weakened by being 
worked too long without rest. Physicians all agree in 
saying, that eating too frequently is a very fruitful cause 
of disease. 

6. The second rule of health as to eating is, to chew 


Questions .—What is the organ of digestion? What is said of the gastric 
Juice? What is the object of chewing the food? What is the evil of neg¬ 
lecting to mix the food with saliva? When the food is digested what becomes 
of it? What separation takes place? What is chyle, and its use? What 
•ffect has the air we breathe on the blood? What is the first rule of health ? 
What is the reason of it? 







MORAL INSTRUCTOR. 


165 


Rules reporting food and drink. 

the food thoroughly, that it may be well mixed with 
saliva. If this is not done, it will not be well digested, 
and weakens the stomach. Those who have no teeth, 
should cut the food fine, and then mix it well with saliva 
before swallowing. 

7. The third rule is, to drink but little, and not before, 
but after eating. The reason of this is, that the gastric 
juice is diluted by liquids, and does not so well dissolve 
the food. This delays the process of digestion and tends 
to weaken the stomach. 

8. The fourth rule is, not to eat fast. By eating 
slowly, the hunger ceases just when there is a proper 
quantity of food in the stomach whilst fast eating tends 
to overload the stomach. 

9. The fifth rule is, not to eat too much or too many 
things. If mankind ate only plain and simple food, and 
ate slowly, there would be no need of this rule, for they 
might eat safely till they ceased to be hungry. But it is 
the fashion to have a great variety of food on the table, 
and various condiments, like pepper, mustard and vine¬ 
gar, to stimulate the appetite. This practice, and the 
habit of eating fast, tends to overload the stomach, and 
this is the cause of multitudes of diseases. 

10. The sixth rule of health is, not to drink stimula¬ 
ting drinks. The worst kinds of these drinks are those 
that intoxicate. It is the alcohol in such drinks which 
does the mischief. It produces an agreeable excitement 
at first, but it always tends to weaken the stomach and 
injure the nervous system. Alcohol is a poison, and it 
should never be used except as a medicine, as other 
dangerous articles are sometimes used. There is no 
nourishment at all in alcohol, and except as a medicine, 
it always does more or less injury when taken into the 
stomach. Tea and coffee are stimulating drinks, and 
often do much injury to health. Children will be much 


Questions .—What is the second rule ? What is the reason for this ? What 
is the third rule? What is the reason for this? What is the fourth rule? 
What are the two reasons for this? What is the fifth rule respecting drink? 
What is the sixth rule ? What are the worst stimulating drinks ? What is it 
that makes them injurious? What is said of alcohol? 







166 


MORAL INSTRUCTOR. 


Reasons why the rules of health are neglected. 

more healthy if they grow up without learning to love 
these drinks. Water is the most wholesome drink. 
But persons may be intemperate even in drinking water, 
and children in school are very apt, especially in warm 
weather, to drink too much. Thirst is as effectually 
removed by chewing a bit of dry bread, or by sip¬ 
ping a little drink slowly, as by large draughts of liquids. 
Physicians say, that man is an animal that requires 
very little drink. Most persons drink too much for the 
health. 

11. The last rule is, to avoid high seasoned dishes, 
food that has much grease in it, confectionary and un¬ 
ripe fruits. High seasoned food, pepper, mustard and 
spices, stimulate the appetite so that we eat more than 
the stomach can digest. Food that has much grease in 
it, such as pie crust, mince pies, and things of this sort, 
are bad for digestion. Unripe fruits and confectionary 
cannot be digested, and will disorder the stomach. Chil¬ 
dren often suffer headaches, nausea, and fevers, by not 
taking heed to this rule. 

12. These are all very important rules, and if chil¬ 
dren were taught to obey them, there would be much 
less sickness. But the difficulty is, that parents and 
teachers have not generally been taught the construc¬ 
tion of the body, and the mode of preserving health, 
and do not teach their children, nor think it as important 
as it really is. 

13. Another difficulty is this. There are some per¬ 
sons who have such strong constitutions, that they can 
violate these rules, and live many years without feeling 
the bad consequences. And so others think they may 
escape too. Moreover, the health is generally injured 
"by slow degrees, so that many weaken their stomachs 


Questions .—What is said of tea and coffee? What is the best and safest 
drink? Can we be intemperate in drinking water? Mention an exam¬ 
ple of it ? What causes thirst, and how can it be removed without drinking 
too much? What do physicians say on the subject? What is the last 
rule? What is the reason for it? What evil often comes to children from 
neglecting this rule? Why have not children been brought up to obey these 
rules? 






MORAL INSTRUCTOR. 


167 


On air and exercise. 

and nerves, and every part of their body, and scarcely 
notice it. Very often, when headaches, or nausea, or 
pain in the stomach are produced by violating some of 
these rules, the best remedy is to go without one meal, 
and give the stomach time to rest and recruit. This is 
the reason why people generally lose their appetite 
when they are sick. It is a wise arrangement of our 
Creator, to give the stomach time to rest, after it has been 
abused. 


LESSON XXVII. 

On the Care of Health . 

Air and Exercise. 

1. The young will hear frequently of the importance 
of exercise in order to health, but to understand why it is 
so important, they need to learn something respecting 

! the circulation of the blood. 

2. Children little think how much motion is going on 
within their bodies, and it may surprise them to know 
that even in their little fingers the blood is changed forty- 
five hundred times every hour! Moreover a quantity of 
blood equal to the whole amount that is in the body, passes 

1 through the heart every three minutes. 

3. A grown person of ordinary size has about twen¬ 
ty-five or thirty pounds of blood in the body, and this 
is kept in constant motion by a process now to be 
described. 

4. The heart is the contrivance that propels the blood 
through all parts of the body. It is divided into four 


Questions .—What is another difficulty ? How can headache and other 
diseases be sometimes cured ? Why do people lose their appetite when 
sick? Why is it necessary to know something about the circulation of the 
blood? How often is the blood changed in the little finger? How much 
blood passes through the heart every three minutes? How much blood is 
there in a grown person? What office does the heart perform? 











168 


MORAL INSTRUCTOR. 


The circulation of the blood. 

cavities, two of them to receive the blood, called auri¬ 
cles , and two of them to send it out again, called ventri¬ 
cles . From the left side of the heart comes a large 
artery, called the aorta , which branches out into smaller 
ones, like the branches of a tree. These arteries carry 
the blood from the heart, all over the body, and at the 
extremities they unite with the veins, which carry it back 
again to the heart. 

5. When the blood returns to the heart, it is impure, 
because all the better parts have been absorbed, to 
nourish the various parts of the body, as it passes along. 
As it returns to the heart, it enters into the right auri¬ 
cle, having received the chyle , which has been prepared 
and sent up to renew the blood. The blood then passes 
through a great artery into the lungs. Here it comes 
into the right ventricle, which contracts so as to force it 
in contact with the air, which instantly purifies it. When 
it is thus made pure, it passes into four veins that convey 
it to the left auricle of the heart. It then passes into the 
left ventricle, which contracts and thus forces the blood 
again into the aorta, and thus it is again conveyed all over 
the body, and then carried by the veins back to the heart. 

6. The beating of the heart is made by the contract¬ 
ing of the ventricles as they propel the blood along. 
These divisions of the heart contain about an ounce and 
a half of blood, and are filled and emptied about seven¬ 
ty times every minute in a grown person, so that three 
hundred pounds of blood pass through the heart every 
hour, though there is only twenty-five or thirty pounds in 
the body. 

Questions .—How is it divided? What carries the blood out from tho 
heart? What is the use of the arteries? Where do they unite with the 
veins? What office is performed by the veins? How is the blood when 
it returns to the heart? What does it receive just before it enters the 
heart? Into which side of the heart does the impure blood enter? Where 
does the blood go from the right auricle? Where is it then sent? What 
effect is produced on the blood in the lungs? Where does the blood go 
from the lungs? Where does it go from the heart? What receives the 
blood from the arteries and carries it back to the heart? What occasions 
the beating of the heart? How much blood does each division of the heart 
contain ? 







MORAL INSTRUCTOR. 


169 


Effects of tight dresses. 

7. Thus it is seen, that the stomach dissolves the food 
and changes it to chyle, and that this chyle mixes with 
the blood before it enters the heart. From the heart, 
the blood goes to the lungs to be purified, and then 
returns again to the other side of the heart to be sent 
out all over the body again. This account of the circu¬ 
lation of the blood, will enable us to understand the im¬ 
portance of the following rules of health. 

8. The first rule is, never allow any part of the dress 
to be tight. The reason of this rule is, that pressure on 
the veins and arteries prevents the blood from circulating 
freely. The consequence is, that the body is injured in 
various ways. 

9. The. part of the body which it is most dangerous 
to bind tight, is the waist, because when this part is com¬ 
pressed, the lungs cannot perfectly perform their work, 
and the blood is not properly purified. Consumption, 
and various other diseases, are produced by this abuse 
of the lungs. Every person ought to have the dress so 
loose that it is easy to swell out the chest to its full extent 
when dressed as undressed. And yet young ladies often 
dress so tight, that not more than half as much air can 
enter their lungs, as is inhaled by persons of the other 
sex. This is the chief reason why so many more women 
die of cunsumption than men. 

10. The second rule is, always to secure fresh and 
pure air. To do this, our chambers ought to be aired 
every day, by opening the doors and windows. Crowd¬ 
ed rooms, where there are many persons breathing the 
same air, are very unhealthy. The reason of this is, 
that when air is returned from the lungs, it is mixed 
with the impure matter it takes from the blood, and also 

Questions .—How often are they filled every hour 1 ? How much blood passes 
;j through the heart every hour? Give a short account of the changes of food 
to blood, and of its circulation. What is the first rule? What is the reason 
of it? What effect is produced by girding tight? What part of the body is 
most injured by tight girding? What disease is produced by this? How 
ought every person fix their dress? Why is consumption more common 
among women than men ? What is the second rule ? IIow is this to be done ? 
What is the reason for this? 

15 






170 


MORAL INSTRUCTOR. 


On air and exercise. 


a gas that is very pernicious to the lungs. The reason 
why chambers ought to be aired is, that while we sleep, 
we breathe so much of this impure air into the room. 
This is a reason, too, why children ought not sleep with 
their heads covered. 

11. The third rule is, to spend some time every day 
in walking or riding in the open air. This is beneficial 
in several ways, one of them is, in gaining purer air than 
can ever be found in the house, where people are con¬ 
stantly breathing. 

12. The fourth rule is, not to take very active exercise 
immediately after a full meal. The reason of this is, that 
the stomach is then performing the office of digestion, 
and ought to be kept from any other effort. Active exer¬ 
cise at this time, tends to interrupt its operations. The 
best time for exercise is, before meals, and not immedi¬ 
ately after. 

13. People of strong constitutions are able to exer¬ 
cise before breakfast, but many persons of more feeble 
constitution, are injured by attempting it. The .reason 
is, that the body is debilitated by sleep and fasting, 
and generally, it is needful for persons of weak constitu¬ 
tion, to eat a little before taking much exercise. When 
the eyes are weak, they never ought to be used before 
eating in the morning. 

14. Gentle exercise after eating, is good to promote 
digestion, but very active exercise should be deferred 
till two or three hours after a full meal. If persons are 
too indolent to exercise, it would promote health for 
them to sit out of doors several hours every day, 
when it is not too cold or damp, in order to breathe pure 
air. 

15. The fourth rule is, to be regular in daily exer- 


Questions .—What is the third rule ? What is the reason for this 1 ? What 
is the fourth rule ? What is the reason for this? What is the best time 
for exercise? What is said of exercise before breakfast? What is the 
reason? What is said of weak eyes? What is said of exercise after eat¬ 
ing? What is said of those too indolent to exercise? What is the fourth 
rule? 







MORAL INSTRUCTOR. 


171 


Account of the muscles. 

cise. Many persons remain without exercise a long 
time, and then they begin it vigorously, but not being ac¬ 
customed to it, there is more harm done than good. A 
person not in a habit of using much exercise, must begin 
with a little, and increase gradually every day. English 
ladies are so accustomed to walking every day, that they 
can walk six or eight miles with less fatigue, than most 
American ladies would feel in walking one. 

16. Persons are not usually injured by the fatigue of 
exercise, if they can sleep well, and feel rested in the 
morning. But if they cannot sleep quietly, or feel weary 
in the morning, it is a sign that too much exercise has 
been taken. 

17. In regard to sleep, children need more than older 
persons, and should go to bed early. From seven to 
eight hours of sleep is enough for most persons who have 
their growth, and sleeping more than this, tends to weak¬ 
en the body. 


LESSON XXVIII. 

On the Care of Health, 

Exercise. 

1. In order to understand more fully the importance 
of exercise to the health, it is necessary to give some 
account of the muscles and nerves, 

2. The muscles are the instruments by which we 
move the body and limbs. They are the red part of 
animals, which is called flesh. They consist of multi¬ 
tudes of little fibres or strings, so made that they can 
contract or relax, just as we choose. Let children 


Questions .—Why are some injured by exercise 1 ? What should those do 
who are unused to exercise? What is said of English ladies? How can we 
know when exercsie has been excessive? What is said of sleep? Why is 
it needful to give some account of the muscles and nerves? What are the 
muscles? 







172 


MORAL INSTRUCTOR. 


Account of the nerves. 


hold one arm strait, with the hand open, and then take 
hold of the largest part of it below the elbow, with the 
other hand. Then shut up the open hand as tight as 
possible, and bend the elbow, and they will feel the 
moving of the muscles, which contract into lumps or 
swellings, that can be seen on persons who have large 
muscles. A large, strong man, in clenching his hand 
and bending his elbow in this way, will show the con¬ 
tracting of his muscles very plainly, by large lumps 
that w r ill disappear when he straightens his arm and 
fingers. , 

3. It is by the contracting and relaxing of the mus¬ 
cles, that we walk and use our arms, and move any part 
of the body. These muscles are in all parts of the hu¬ 
man frame, and no motion is made without or within, 
except by the aid of the muscles. 

4. But none of these muscles can bemused, except by 
the aid of another set of organs, called nerves. The 
brain is the origin of all the nerves. It sends out its 
principal branch through the spine, or back bone, and 
then this large nerve of the back, (called the spinal 
marrow,) branches all over the body, and every mus¬ 
cle, and every vein and artery has a nerve connected 
with it. 

5. The nerves are the organs of feeling all over the 
body; and the nerves of the eye, ear, tongue and nostrils, 
enable us to see, smell, taste and hear. The nerves of 
the head and lungs come directly from the brain, and do 
not branch out from the spinal marrow. 

6. But there is one very curious contrivance to be 
noticed. Every muscle has two nerves connected with 
it bound up together . The brain seems to be the seat 
of knowledge and choice. Whenever, therefore, the 
mind wills to move a limb, say the arm and fingers, one 
of the two united nerves is used to excite the muscle 


Questions .—What do they consist of? How can children feel the moving 
of the musoles by the hand ? How do we move our body and limbs? What 
other organs aid in using the muscles? What is the great origin of the nervesT 
What is its principal branch, and where does it run? What are the nerves? 
By what nerves do we exercise the senses? 





MORAL INSTRUCTOR. 


173 


Account of two kinds of nerves. 


to move, and the other to send back a report to the 
brain, as to the manner in which the motion is made. 
Thus, if we wish to draw a straight line, one set of 
nerves is constantly stimulating the muscles to move 
the arms and fingers, and the other is carrying back a 
knowledge of what is done. These two kinds of nerves 
are called the nerves of motion and the nerves of feeling , 
or sensation . 

7. We are now prepared to explain the importance 
and necessity of exercise. In the first place, the con¬ 
tracting of muscles, pressing suddenly upon the arteries 
and veins around, makes the blood flow faster. Thus, 
when we run, the contraction of the muscles produces 
a constant forcing pow r er on the blood, which increases 
its velocity; and that is the reason why the heart beats 
faster when we are running. The faster the blood 
moves, the more it conveys nourishment to all parts of 
the body. This is the reason why exercise produces an 
appetite. The blood carries off the nutriment to all parts 
of the body; then hunger follows, and makes demands for 
more. 

8. When this exercise is taken in the open air, it is 
much better than in the house, because the purer the air 
is the more it purifies the blood as it hastens through the 
lungs, and there is no air in the house so pure as that 
abroad. 

9. This shows us why quick exercise does more good 
than slow. Unless the contraction of the muscles is quick, 
the movement of the blood is not quickened. In order to 
derive benefit from exercise, we must move quick enough 
to increase the beating of the heart. 

10. But there is another advantage gained by exer¬ 
cise, which needs to be explained. Whenever we think 

questions .—What is said of the nerves of the head and lungs'? What 
curious contrivance is mentioned? What is said of the brain? What i3 
one of the united nerves used for? What is the use of the other? What 
example is given ? What are these two kind of nerves called ? Explain how 
it is that exercise increases the velocity of the circulation? How does exer¬ 
cise increase the appetite? Why is exercise best in the open air? Why in 
quick exercise better than slow? 

15 * 








174 


MORAL INSTRUCTOR. 


Operation of exercise on the nerves. 

deeply, or feel very great interest in any subject, it 
affects the nerves of sensation all over the body. But 
in order to perfect health, there needs to be an equal 
action between the nerves of motion and the nerves of 
sensation. The more we think and feel, the more we 
need to use the muscles of motion, in order to keep up 
the equal exercise of the nerves of motion, and the 
nerves of sensation. If this equal action is not kept 
up, the nerves of sensation grow more and more exci¬ 
table, and the nerves of motion less and less active. 
This is the reason why students and females, who take 
little exercise, are liable to many nervous feelings, and 
are very averse to exercise. Every part of the body 
is strengthened by use. If the muscles are used a 
great deal, they grow stronger and stronger, and the 
nerves of motion are more and more fitted to work. 
But if the muscles are not used, they grow weaker and 
weaker, and the nerves of motion are less and less 
ready to act. So also if the nerves of feeling are con¬ 
stantly excited, they grow more excitable, and unless 
rugulated by the exercise of the muscles, they become 
diseased. It is often the case, that persons go on stu¬ 
dying, thinking and feeling, till their nerves become so 
excited, that they cannot cease. Sometimes they are 
made sick in this way, and sometimes they become de¬ 
ranged. Almost all nervous diseases are brought on by 
too much thinking and feeling, without sufficient air and 
exercise. 

11. Exercise is so important to health, that God has 
made children with a strong propensity to activity. 


Questions .—What is said of thinking deeply, and feeling great interest 
on any subject 1 ? What is necessary in order to perfect health ? What is 
said of the necessity of the equal action of the nerves of motion and the nerves 
of sensation? What is the effect of unequal action of the nerves of motion 
and feeling? Why are students and females averse to exercise? What is 
the effect of neglecting to use the muscles? What is the effect of constant 
excitement of the nerves of feeling? What is needed to regulate the nerves 
of sensation? What is the effect of excessive thought and feeling? How 
are most nervous diseases caused? Ho,w has God provided for the healthful 
exercise of children? 





moral instructor. 


175 


On laughing. 

Some children have more of this propensity than others. 
It is now easy to understand the importance of the fol¬ 
lowing rules of health. 

12. First. Every person ought to take exercise every 
day in the open air, and to move so quick as to increase 
the beating of the heart. 

13. Socond. The more persons are obliged to follow 
employments, that make them think and feel a great deal, 
the more exercise they ought to take. 

14. Third. Whenever persons have their feelings very 
much excited, either by sorrowful events or by their busi¬ 
ness, they ought to take a great deal of exercise. 

15. Fourth. Whenever a person feels very unwill¬ 
ing to exercise, it is the more needful that it should be 
taken. It shows that the nerves of motion are stupified 
for want of use. 

16. Fifth. It is very important, that exercise should 
be taken in such a way, as to please and animate the 
mind. This is the reason why sports which interest and 
amuse, are the best kinds of exercise. It is always bet¬ 
ter to walk to gain some object, than it is to walk merely 
for the sake of exercise. It always increases the benefit 
of exercise, either to be amused, or else to feel that some 
good is to be gained by efforts, we make. But it is far 
better to exercise without such agreeable excitement, 
than to live without it. Walking abroad is good, even if 
it is so slow as not to increase circulation, and without an 
agreeable or useful purpose, because it keeps a person 
where pure air is inhaled, and exercises the nerves of 
motion to some extent. 

17. Sixth. Stimulating drinks should be avoided, be¬ 
cause they increase the circulation of the blood, and yet 
soon impair the appetite. At first indeed, in those unac¬ 
customed to the use of spiritous liquors, these excite such 
an inordinate appetite as tends to excessive eating and thus 
produce great injury to the system. Exercise, by increas- 


Questians .—What is the first rule of health? What is the second? 
What is the third? What is the fourth? What is the fifth? What adds 
to the benefit of exercise? What is the sixth rule? How does exercise in¬ 
crease the appetite? 






176 


MORAL INSTRUCTOR. 


Rules respecting exercise. 

ing the speed of circulation, increases the appetite; and 
thus more nourishment is conveyed to the body. But 
alcohol is a substance that has no nourishment in it; no 
part of the body will use it. It is a poison that runs 
through the system, till it can be discharged by the skin, 
or some other organ. But it has such an effect on the 
nerves, that it increases the circulation of the blood and 
yet ultimately dimnishes the appetite . Thus it does noth¬ 
ing but mischief in a healthy body. But sometimes, when 
persons are sick, alcohol is good for medicine, just as 
arsenic and opium are good for the sick, although they, 
are poison for the healthy. Alcohol is that substance in 
distilled liquors, wine, strong beer, and cider, which 
makes them intoxicating drinks. 

18. Coffee and tea are injurious, because they increase 
the circulation of the blood, by affecting the nerves, and 
yet do not increase the appetite, as exercise does. 

19. Laughing is a very healthy exercise, and should 
occasionally be sought, for the purpose of promoting the 
health. It is useful, because it exercises certain muscles 
within the body? that cannot be exercised in any other 
way. Physicians all unite in the declaration, that it is 
useful not only to prevent diseases, but sometimes to cure 
them. 

20. It is a mistake which some have made, in suppos¬ 
ing it is wrong to laugh. This idea has prevailed because 
persons Who are idle, volatile and excessively gay, are 
generally those who most indulge in laughter. But while 
levity of character is an evil, and mirth may be too much 
indulged, it is right and healthful for every person, to 
seek the exercisefand refreshment of a hearty laugh, pro¬ 
vided it is done at proper times and places. But those 
who think it is wrong to do this, ought to avoid it, until 
they are satisfied that it is right; and we ought not to 
tempt those to laugh, who think that it is wrong. 


Questions .—What is said of alcohol? When it increases the circula¬ 
tion, does it increase the appetite? Does alcohol ever benefit a healthy 
person? When only may it properly be used? What other drinks in¬ 
crease the circulation, without increasing appetite? What is said of 
laughing? 







MORAL INSTRUCTOR. 


177 


On cleanliness. 


LESSON XXIX. 

On the Care of Health . 

Cleanliness. 

1. In order to understand the importance of cleanli¬ 
ness, it is necessary to know something respecting the 
construction of the skin. 

2. The skin is composed of three layers. The outer 
one is the cuticle , or epidermis . It is very thin as may 
be seen, when raised by blisters. Under this is the 
mucous covering which is soft and thin, and is useful in 
protecting the nerves and blood vessels under it. It is 
this which gives the color to the skin. The third is the 
cutis , or dermis . It is thicker than the others, and is 
full of nerves and blood vessels, and very delicately con¬ 
structed. 

3. Besides furnishing a safe and handsome coving for 
the body, the skin performs various important services. 
Its first use is to carry off noxious or useless particles, 
which would injure the body if retained in the system. 
These pass off in an invisible form, called insensible 
perspiration , and the skin in this way daily removes no 
less than a pound and a quarter of matter from the 
body. 

4. The second use of the skin is to regulate the 
warmth of the body. There is a process which we 
cannot explain, by which heat is produced within the 
body, and especially in the skin. Any unnecessary 
degree of heat is carried off either by the surrounding 
air, or by the insensible perspiration, in cases when the 
body is quiet. But the more we exercise, the faster the 
heat is generated within. To relieve this, the skin 

Questions. —What is it needful to understand about the construction of 
the skin? What are the three layers that compose the skin? What is said 
of them ? What is the first use of the skin ? What is the insensible perspir¬ 
ation ? How much matter passes from the body in this way every day ? What 
is the second use of the skin? When the body is quiet what carries off the 
heat of the body? 





178 


MORAL INSTRUCTOR. 


Account of the construction of the skin. 

exhales more abundantly the fluids of the body, and the 
insensible perspiration becomes visible, and is called 
sensible perspiration, or sweat. This evaporates and 
cools the body; for whenever water evaporates it carries 
off heat with it. 

5. Another benefit derived from the skin is, through the 
sympathy and connection it has with the internal parts 
of the body. It is owing to this, that rubbing the skin 
with liniment, often is beneficial in sprains and bruises. 
In many diseases also, applications can be made to the 
skin that benefit the internal parts of the body, by their 
sympathy with it. 

6. The last use of the skin is, as the organ of touch, 
by which we learn the properties of bodies, and avoid 
much that would injure us. 

7. We are now prepared to understand the impor¬ 
tance of some of the rules of health. The first is, that 
the skin ought to be washed all over the body every day , 
and then rubbed with a brush or rough towel. This 
rule will seem very strange to some, who have not 
learned as much about the skin as they need to know. 
But some facts will show that this is a very important 
rule. 

8. The skin is constantly expelling from its surface 
injurious matter. A pound and a quarter passes 
through the skin every day. But it does not all pass off, 
because the clothing keeps some of it on the surface. If 
any person will take a brush and brush a part of the body 
which has not been washed for some time, he will notice 
a fine powder that adheres to the brush or flies off. A 
part of this consists of what exudes from the body through 
the skin. If this matter is not washed and rubbed off, it 
will prove injurious. Sometimes it causes eruptions on 
the skin, sometimes it causes inflammation of the lungs 
or liver, or some internal part. 


Questions .—When heat accumulates very fast, what carries it off? What 
is the effect of evaporation ? What is another benefit of the skin? What is 
owing to this? What is the last use of the skin? What is the .first rule? 
What is the skin constantly doing? How much matter is expelled by tho 
skin? What is the effect of clothing? 





MORAL INSTRUCTOR. 


179 


Bad effects of neglecting the skin. 

9. Besides this, smoke and dirt of various kinds are 
flying in the air. The skin has a kind of oily substance 
over it, to protect it from the effects of dampness. The 
dirt adheres to this oily matter, and fills up the pores of 
the skin, so that its healthful action is essentially im¬ 
peded. It is therefore very important to health that the 
whole body should be washed every day , and then rubbed 
thoroughly, and nothing tends more to promote good 
health than this practice. 

10. It is strange that so intelligent a nation as this, 
should so generally neglect this rule. Hundreds of 
years ago the Greeks and Romans, who were then the 
wisest people in the world, used every day to bathe and 
rub their bodies. The richest and most intelligent of 
the Asiatics have done the same. Most of the refined 
and civilized nations of Europe use the bath, or wash 
the body all over every day. There are few civilized 
nations that are so negligent of the skin as the Ameri¬ 
cans, and when strangers travel in this country, and 
find no bathing rooms, and only a quart or two of water 
in their chambers, they wonder at our neglect of 
health and cleanliness. In other refined nations, most 
people of easy circumstances, either have bathing 
rooms, or else water so plenty in their chambers, that 
they can wash all over every day. But Americans do 
not take so much care of themselves as they do of 
their horses, for they have their horses cleaned and 
rubbed down every day, while many of our richest 
and most genteel people, will go weeks and months, 
without removing from the skin the matter that accu¬ 
mulates under the clothing. The richest people often 
build houses without any accommodations for bathing, 


Questions .—What is the effect if the matter which collects upon it is 
not washed from the skin? What evils are occasioned by neglect? What 
is said of smoke and dirt in the air? Why should the whole body be 
washed and rubbed everyday? What is said of our nation on this sub¬ 
ject? What is said of the Greeks and Romans, and of the wealthy in 
Asia? What is said of refined nations in Europe? What do strangers 
think of Americans on this subject? What is said of the treatment of 
horses and of themselves by Americans? 







180 


MORAL INSTRUCTOR. 


On diseases and accidents. 

and a great part of the inhabitants of this country 
have no accommodations for the thorough cleansing of 
the skin. It would be much better to dispense with a 
parlor than to give up a bathing room. 

11. There is no doubt that many persons who are 
troubled with headaches, nausea,dyspepsia, or eruptions 
on the skin, would be cured, if they would bathe and 
rub themselves every day, and then take active exercise 
in the fresh air. 

12. There are some rules respecting bathing that 
ought to be known. Cold bathing is good for persons 
of strong constitution and much blood. When cold 
bathing or the shower bath is followed by a warm glow, 
and increased strength, it is good, but if the hands 
and feet remain cold, and a languid feeling fol¬ 
lows, they are not beneficial. In such a case, the 
water should be made about as warm as the body, or 
perhaps a little cooler. This is called a tepid bath. 

13. The warm bath is very healthy, and may be often 
used, but a person ought not, as a general rule, to stay 
in it more than a quarter of an hour. When persons 
are nervous and feeble, a warm bath is very good. 
Persons ought not to bathe just after eating, but to wait 
two or three hours after a meal. 


LESSON XXX. 

On the Care of Health • 

Diseases and Accidents. 

1. There are some very pernicious diseases, that are 
caused in schools, which children may avoid by proper 
instruction. One of the most common and injurious of 
them, is the curvature of the spine . This consists in the 

Questious .—What difficulties might often be cured by care of the skin? 
What is said of cold bathing? When is it not healthful? What is said 
of tepid and warm bath? How long is it safe to stay in the warm bath? 
For what persons is it very good? When is the best time for bathing? 







MORAL INSTRUCTOR. 


181 


Curvature of the spine. 

distortion of the back bone, so as to make one shoulder 
higher than the other, and one shoulder blade project 
more than the other. This evil always causes some 
derangement in the body. Either the nerves, or the 
lungs, or the stomach, or some other part is injured. 

2. There are four principal causes of this disease, viz: 

tight dresses, want of exercise, sitting a great deal with¬ 
out having the back supported, and leaning with one arm 
up, as children do when they write. t 

3. These causes have produced this complaint, to a 
frightful extent. In schools for young ladies, it is often 
the case, that more than half will be found to have the 
symptoms of this disease,—a projecting shoulder blade, 
and one shoulder higher than the other. Young ladies 
have this complaint much more than the other sex, be¬ 
cause they take less exercise in the open air. 

4. Dressing tight causes this evil, by weakening the 

muscles that support the back, owing to the pressure 
upon them; and as a consequence the back bone begins 
to curve. 'i 

5. Sitting in school an seats without backs, produces 

the same effect, by tiring the muscles and thus making 
them weak. , 

6. Keeping one arm raised, when the other is down, 
produces this effect, on those who have weak constitu¬ 
tions, by keeping the back bent in an unnatural position. 

7. Want of exercise tends to this evil, by weakening 
the back, as well as all other parts of the body. 

8. This is the reason why in schools, children ought 
to have backs to their seats, so that the middle of the 
back, just below the shoulder blades, will be supported. 
This is the reason why children ought to have a recess 
once in an hour or so, to run out in the fresh air and 


Questions .—What disease is spoken of, and in what does it consist? 
What does ft sometimes produce? What does it cause beside deformity? 
What are the four principal causes of this disease? What is said of some 
schools for young ladies? What are symptoms of curvature of the spine? 
Why do females have this complaint more than others ' 1 How does sitting 
with one arm raised produce this effect? How does want of exercise 
lead to it? 






182 


MORAL INSTRUCTOR. 


How to avoid certain dangers. 

exercise. This is the reason why parents should see 
that every child wears loose dresses. This is the reason 
why children of delicate constitutions should have high 
desks, where a part of the time, they can stand up to 
write. 

9. Children may avoid disease and distortion, by 
learning to sit and stand properly. A child stands 
properly, when the chest or breast is set forward, so as 
to throw the head back and make the arms incline 
forward, instead of swinging backward. The breast 
bone ought to project in front, as far as the ends of the 
toes. Children who learn to stand in this way, will 
have full room for the lungs to play, will grow up strait, 
and when they sit down, will sit in an easy and healthful 
posture. 

10. There are some other evils to which children are 
exposed, for want of knowledge, that will now be point¬ 
ed out. Children often lose their teeth, for want of pro¬ 
per care. The teeth ought to be brushed and rinsed 
with cold water every day, to keep them from decay. 
Hot drinks are bad for the teeth. Cleaning ears with 
pins, or any hard substance, is dangerous. 

11. Using the eyes by candle light in studying maps 
and fine print, often weakens the eyes, and sometimes 
makes the children near sighted , so that they cannot see 
distant objects distinctly. When the eyes are weak, 
they should not be used before breakfast, nor by candle 
light; nor at twilight, when it strains the eye to see dis¬ 
tinctly. 

„ 12. When children cut themselves badly, the best 
thing is to bind up the wound tightly with clean rags, 
always bringing the edges of the wound close together, 
that they may unite again. Nothing but rags should be 
used. If an artery is cut, so that the bleeding is very 


Questions .—What should children have? How often should they have 
a recess, and why? What should parents take care of as to dress? How 
should delicate children write? What is the proper method of standing? 
What is said of the teeth ? What is said of the ears? Of the eyes? What 
is said of using weak eyes? What should be done with a cut? What 
should be dono, when an artery is cut? 







MORAL INSTRUCTOR. 


183 


Treatment of cuts and sprains. 

profuse, the limb must be bound very tight just above the 
wound, so as to close the artery. If this does not stop 
the flow of blood, the finger should be put into the 
wound, and pressed upon the artery that is cut, and kept 
there. 

13. If a child sprains any part of the body, it must 
be kept very still, and warm water poured over it very 
often. The more a limb is used after it is sprained, the 
longer it will be in recovering. If the ankle, knee, or 
foot is sprained badly, the person ought not to step at all, 
but be laid on the bed, and kept in that position till the 
sprain is healed. In such cases, it is very bad to sit in 
a chair and let the limb hang down. 

14. If a bone is broken or put out of joint, the limb 
should not be moved, and a surgeon should be obtained 
if possible, before the limb swells. 

15. When children have a headache, or feel sick at 
the stomach, the best remedy to try first is, to go with¬ 
out eating one or two meals. If this does not cure, medi¬ 
cine must be used. 


To THOSE OF THE YoUNG WHO HAVE READ OR STUDIED 
this Book. 

In the preceding pages, my dear young friends, you 
have learned much respecting the duties towards God, 
yourselves, and your fellow men. God, your creator, 
has enjoined upon you the fulfilment of all these duties, 
and yet how many times you have failed in obedience. 
And when you look to the future, do you expect to live 
in entire and strict obedience to all these rules of duty? 
This is what none of you hope. You know that you 
have failed, and that you will fail perpetually in obedi¬ 
ence. But God is a being who is perfect in justice, who 
always punishes whenever he sees that the best good of 
his great family requires it. And you know that you 
must die, and after death cometh the judgment. Do 


Questions. —W T hat should be done with a sprain? What position is the 
limb to be kept in, when the foot, ankle, or knee is sprained? What is to 
be done, when a bone is dislocated or broken? What should first be tried 
in case of headache or sickness at the stomach? 








184 


MORAL INSTRUCTOR. 


Suggestions to parents and teachers. 

you not fear, that even if you elude punishment in this 
life, you will meet the consequences of disobedience after 
death? Is there not something to be done to escape 
the just punishment of the many sins we commit in this 
life? 

Yes, there is something to be done, and it is the object 
of religious instruction to teach us, what we must do to 
be saved, and to set before us the motives to lead us 
to do it. 

Moral instructions teach us what we must do to be 
useful and happy in this life; religious instruction teaches 
us the way to be happy after death. 

In the second volume of this work, then, called “Reli¬ 
gious Instruction for Schools and Families,” you will 
find what may aid you in understanding the way in which 
you may escape the evils and punishment of sin, and all 
those means and motives which God and good men em¬ 
ploy for this end. 

If the second volume of this work is not given you to 
read or study, will you not ask some of your friends to 
buy it for you or lend it to you, that you may read what 
the friend who wrote this book, is most anxious that you 
should know and understand. For though moral instruc¬ 
tion is very necessary, religious instruction is as much 
more important, as the interests of an eternity are more 
important than those of time. 


Suggestions to Parents and Teachers respecting the 
Management of Bad Children. 

There is comparatively little difficulty in the manage¬ 
ment of children who are amiable and docile. The most 
difficult duties of parents and teachers, relate to children 
who have formed bad habits, or who have unamiable traits 
of character. 

There is such an endless variety of character among 
children, that specific rules , adapted to all cases, cannot 
be formed. But there are some general principles , based 
on the laws of mind and on experience, which may prove 
useful maxims, to guide in the government of schools and 
families. 


V 








MORAL INSTRUCTOR. 


187 


Dangers in governing bad children. 


the known and express commands of parents or teachers, 
where it is not the result of forgetfulness, ought always 
to be punished. The more the child is assured that inva¬ 
riable obedience is demanded, the fewer the temptations 
to disobedience. 

Irregularity in this respect, is a fruitful cause of diffi¬ 
culty to those who govern children. As soon as it is 
discovered that they can, in some cases, disobey with¬ 
out evil to themselves, they will be perpetually tempted 
to make the experiment. Parents and teachers, how¬ 
ever, who are unwavering in the punishment of disobe¬ 
dience, find the necessity of often substituting advice and 
requests , instead of express commands lest the occasions 
for disobedience and the apprehension of penalties should 
be too much multiplied. It is very dangerous to keep 
the mind of childhood under the influence of abiding fears 
of any kind. They should be kept habitually easy, cheer¬ 
ful and happy. 

The next general principle more especially relates to 
the management of those children who have bad habits 
and unamiable traits. 

The dangers in such cases are four-fold. They are in 
danger of entire discouragement; they are in danger of 
hardened indifference; they are in danger of losing the re¬ 
sponsibilities of character and their self-respect, and they 
are in danger of being alienated from the friends who gov¬ 
ern them. 

To avoid the dangers of discouragement, it is neces¬ 
sary at times, to refrain almost entirely from noticing 
faults, and to point out improvement, or excellencies of 
character, as a stimulus to future effort. When a child 
loses all hopes of being any better, all effort ceases of 
course. * 

To prevent hardened indifference, it is important always 
to speak kindly when pointing out faults. The child 
should be made to feel that he has grieved a friend, and 
not that he has provoked a strict judge. It requires pa¬ 
tience and much self-control in those who govern children, 
to do this, but it must be accomplished. 

To prevent a loss of self-respect, and of the respon- 





188 


MORAL INSTRUCTOR. 


The gospel principle necessary. 

sibilities of character, children should see that all their 
good qualities are appreciated, and that their faults are 
not regarded as hopeless, or as involving the loss of 
confidence and love. They should also be made to feel 
that their characters are valued and protected by their 
friends, that their faults are not made known by them, 
and thus they themselves will learn to value their char¬ 
acter and reputation. It has a most injurious influence 
to speak of the faults of children to others in their pres¬ 
ence. 

To prevent alienation from those who govern chil¬ 
dren, all penalties and all reproofs should be attended 
with manifestations of kindness and sympathy. This is 
one of the great principles of the gospel of Christ. The 
conviction that the guilty are objects of tenderness and 
sympathy, draws the human heart towards the Saviour 
of our race. This is the principle that parents and teach¬ 
ers most need to employ with those who have the most 
faults. Tones and looks of displeasure should as much 
as possible be supplanted by expressions of sorrow and 
sympathy. 

Children should be made to feel that their bad habits 
are a misfortune, which demand pity and sympathy, as 
well as evils that require discipline. And the more 
faults a child has, the more need of encouragement, 
patience and sympathy. Punishment should always be 
followed by kind assurances of hope and affection, and 
encouragements to make renewed efforts. No child 
should ever be allowed to feel that he has any fault 
which is hopeless as to cure, or that any amount of illdo- 
ing deprives him of the tender kindness of long suffering 
love. 

These general principles are presented, as the results 
not of the experience and observation of the author 
alone, but as what obtains the united testimony of the 
wisest and most experienced in the difficult duties of 
education. 




MORAL INSTRUCTOR. 


185 


On the management of bad children. 

The first and most important general principle is, that 
the mind should be influenced by pleasurable rather 
than by painful motives. Pain tends to make the mind 
irritable, obstinate and unamiable; while a pleased 
and quiet state of mind, renders it much easier to do 
right. 

On this general principle, it is a duty to endeavor to 
make home and school pleasant to children. The hap¬ 
pier they feel, the easier it is to do well. 

It is on this principle, also, that all who have the care 
of children, should learn to regulate their tones and 
manners, so as to appear gentle, tender and kind. A 
habit of speaking in cross tones, when children do 
wrong, is a great evil. Such tones always produce a 
sympathetic feeling of anger and irritation, that makes 
it much more difficult for a child to yield and obey. 
A decided command, or a threatened penalty, will have 
double the efficacy, if it comes in a mild and quiet tone 
of voice. Children sometimes become accustomed to 
scolding tones of voice, so as not to be injured by them; 
but no doubt many children of sensitive mind and excit¬ 
able tempers, are seriously injured by the irritating tones 
of voice in which discipline is administered. A person 
who can learn to employ kind remonstrances, and regu¬ 
lar and decided penalties, instead of the irritating inflic¬ 
tions of angry tones, will save many occasions of difficul¬ 
ty and disobedience. 

The second general principle of moral discipline is, 
that penalties are indispensable; but the benefit depends 
almost entirely on using them properly. They may 
be so misused, as to prove worse than no government 
at all. 

Their benefit depends chiefly on two things; first, their 
certainty , and secondly, the nature of the faults for which 
they are inflicted. 

The certainty of a penalty, has much more eflecl 
than the severity of it. The chances of escape are as 
narrowly calculated by children, as they are by crimi¬ 
nals; and the hope of escape tempts much more pow¬ 
erfully, than the fear of punishment deters. Lawgivers, 




186 


MORAL INSTRUCTOR. 


On the infliction of penalties. 


by long experience, have learned this great general prin¬ 
ciple of the human mind, and are every year making 
the penalties of law, less severe and more certain. Chil¬ 
dren should always feel, that when a penalty has been 
threatened, it will certainly come if the requisition is 
obeyed. Some parents and teachers inflict a scold¬ 
ing, instead of the threatened penalty. The consequence 
is, the child learns to meet angry tones and reproofs 
with indifference, until the threatened penalty long de¬ 
layed, is finally inflicted; but not until half its benefit is 
destroyed. 

The other particular which decides the benefit of pen¬ 
alties, is the nature of the faults for which they are in¬ 
flicted. 

The more general rule seems to be this. Penalties 
should be employed to restrain from acts that are delib- I 
erate , but those which arise from forgetfulness, indolence, 
carelessness, or ignorance, should be regulated more by * 
the hope of reward. 

For example, a child is forbidden to do a certain act, or 
to take a certain gratification. If he knows certainly that- 
a painful penalty will follow, it serves to restrain with¬ 
out any danger of injurious influence. But suppose a 
child is naturally heedless, or he is indolent, or he is unin¬ 
terested in his studies. He feels that he has many duties 
to do, that he is forgetful, or that he dislikes them and 
shall probably fail very often. These reflections alone 
are disquieted aud painful. If to this is added, the con¬ 
tinually recurring fear of reproofs and penalties, the mind 
is harrassed and vexed by the perpetual apprehension of 
evil. The tendency is to discouragement, irritability and 
an increased aversion to duty. In such cases, the sub¬ 
stitution of encouragement, and the hope of rewards, ha? 
a precisely contrary effect. The mind is pleased and 
stimulated by the hope of good. 

The principal faults of childhood that demand painful 
penalties, are voluntary and wilful disobedience, deceit 
and lying, impertinent and other improper language, 
and the ill-treatment of companions. For all these 
faults, painful penalties are needed. Disobedience to 

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